We may observe, that in this work, though Plato, Avecibron, and many other heathen as well as Christian philosophers, are adduced as authority, Aristotle is referred to in a peculiar manner as "the philosopher." This is noticed by John of Salisbury, as attracting attention in his time (he died A.D. 1182). "The various Masters of Dialectic," says he,[74\4] "shine each with his peculiar merit; but all are proud to worship the footsteps of Aristotle; so much so, indeed, that the name of _philosopher_, which belongs to them all, has been pre-eminently appropriated to him. He is called the philosopher _autonomatice_, that is, by excellence." [Note 74\4: _Metalogicus_, lib. ii. cap. 16.] The Question concerning Corporeal Action, in Aquinas, is divided into six Articles; and the conclusion delivered upon the first is,[75\4] that "Body being compounded of power and act, is active as well as passive." Against this it is urged, that quantity is an attribute of body, and that quantity prevents action; that this appears in fact, since a larger body is more difficult to move. The author replies, that {233} "quantity does not prevent corporeal form from action altogether, but prevents it from being a universal agent, inasmuch as the form is individualized, which, in matter subject to quantity, it is. Moreover, the illustration deduced from the ponderousness of bodies is not to the purpose; first, because the addition of quantity is not the cause of gravity, as is proved in the fourth book, De Cœlo and De Mundo" (we see that he quotes familiarly the physical treatises of Aristotle); "second, because it is false that ponderousness makes motion slower; on the contrary, in proportion as any thing is heavier, the more does it move with its proper motion; thirdly, because action does not take place by local motion, as Democritus asserted; but by this, that something is drawn from power into act." [Note 75\4: _**Summa_, P. i. Q. 115. Art. 1.]