mensive quantity can be
the subject of the accidents which remain in this sacrament.

Obj. 4: Further, quantity abstract from matter seems to be
mathematical quantity, which is not the subject of sensible
qualities. Since, then, the remaining accidents in this sacrament are
sensible, it seems that in this sacrament they cannot be subjected in
the dimensive quantity of the bread and wine that remains after
consecration.

_On the contrary,_ Qualities are divisible only accidentally, that
is, by reason of the subject. But the qualities remaining in this
sacrament are divided by the division of dimensive quantity, as is
evident through our senses. Therefore, dimensive quantity is the
subject of the accidents which remain in this sacrament.

_I answer that,_ It is necessary to say that the other accidents
which remain in this sacrament are subjected in the dimensive
quantity of the bread and wine that remains: first of all, because
something having quantity and color and affected by other accidents
is perceived by the senses; nor is sense deceived in such. Secondly,
because the first disposition of matter is dimensive quantity, hence
Plato also assigned "great" and "small" as the first differences of
matter (Aristotle, _Metaph._ iv). And because the first subject is
matter, the consequence is that all other accidents are related to
their subject through the medium of dimensive quantity; just as the
first subject of color is said to be the surface, on which account
some have maintained that dimensions are the substances of bodies, as
is said in _Metaph._ iii. And since, when the subject is withdrawn,
the accidents remain according to the being which they had before, it
follows that all accidents remain founded upon dimensive quantity.

Thirdly, because, since the subject is the principle of individuation
of the accidents, it is necessary for what is admitted as the subject
of some accidents to be somehow the principle of individuation: for
it is of the very notion of an individual that it cannot be in
several; and this happens in two ways. First, because it is not
natural to it to be in any one; and in this way immaterial separated
forms, subsisting of themselves, are also individuals of themselves.
Secondly, because a form, be it substantial or accidental, is
naturally in someone indeed, not in several, as this whiteness, which
is in this body. As to the first, matter is the principle of
individuation of all inherent fo