rm, is changed into
the texture of the members." But the texture of the members belongs
to true human nature. Therefore the food is changed into the reality
of human nature.

_I answer that,_ According to the Philosopher (Metaph. ii), "The
relation of a thing to truth is the same as its relation to being."
Therefore that belongs to the true nature of any thing which enters
into the constitution of that nature. But nature can be considered in
two ways: firstly, in general according to the species; secondly, as
in the individual. And whereas the form and the common matter belong
to a thing's true nature considered in general; individual signate
matter, and the form individualized by that matter belong to the true
nature considered in this particular individual. Thus a soul and body
belong to the true human nature in general, but to the true human
nature of Peter and Martin belong this soul and this body.

Now there are certain things whose form cannot exist but in one
individual matter: thus the form of the sun cannot exist save in the
matter in which it actually is. And in this sense some have said that
the human form cannot exist but in a certain individual matter, which,
they said, was given that form at the very beginning in the first man.
So that whatever may have been added to that which was derived by
posterity from the first parent, does not belong to the truth of human
nature, as not receiving in truth the form of human nature.

But, said they, that matter which, in the first man, was the subject
of the human form, was multiplied in itself: and in this way the
multitude of human bodies is derived from the body of the first man.
According to these, the food is not changed into true human nature; we
take food, they stated, in order to help nature to resist the action
of natural heat, and prevent the consumption of the "radical humor";
just as lead or tin is mixed with silver to prevent its being consumed
by fire.

But this is unreasonable in many ways. Firstly, because it comes to
the same that a form can be produced in another matter, or that it
can cease to be in its proper matter; wherefore all things that can
be generated are corruptible, and conversely. Now it is manifest that
the human form can cease to exist in this (particular) matter which
is its subject: else the human body would not be corruptible.
Consequently it can begin to exist in another matter, so that
something else be changed into true huma