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CONCERNING BEING AND ESSENCE 35 certain accidents principally follow upon form, and others upon matter. Moreover, some form is found the existence of which does not depend on matter, as the intellective soul does not; but matter does not exist except by means of form. Whence in accidents which ensue from form there is something which has no communication with matter, as for instance to intellect, which is not by means of any corporeal organ, as the Philoso- pher proves in the third book of the De Animal But some of the things ensuing from the form have communication with matter, as for instance to sense, and things of this sort; but no accident ensues from matter without communication with form. Yet in these accidents which ensue from matter there is found a certain diversity. For certain accidents ensue from matter according to an order which they have to a special form, as for instance masculine and feminine in animals, the diversity of which is reduced to matter, as is said in the tenth book of the Metaphysics* 2 Whence the form of animal being removed, the accidents do not remain except equivocally. Cer- tain (accidents) ensue from matter according to an order which it has to a general form, and therefore, the special form being removed, they still remain (in the matter), as for in- stance blackness of skin is in the Ethiopian from a mixture of elements and not by reason of his soul, and therefore remains in him after death. And because each and every thing is in- dividuated from its matter and disposed in a genus or a species by virtue of its form, therefore accidents which ensue from matter are accidents of the individual, according to which in- dividuals of the same species differ from one another. But the accidents which ensue from form are proper passions of the genus or of the species, whence they are found in all things participating in the nature of the genus or of the species, as 41 Aristotle, De An., 429 b 3. 42 Aristotle, Met., I, 1058 b 21.