Some, then, say that causes are properties of bodies; and others of incorporeal substances; others say that the body is properly speaking cause, and that what is incorporeal is so only catachrestically, and a quasi-cause. Others, again, reverse matters, saying that corporeal substances are properly causes, and bodies are so improperly; as, for example, that cutting, which is an action, is incorporeal, and is the cause of cutting which is an action and incorporeal, and, in the case of bodies, of being cut,—as in the case of the sword and what is cut [by it].