 One issue on which Avicenna and Averroes disagreed was the “form of bodiliness” (ṣūra jismiyya, forma corporeitatis), which, Avicenna argued, is the common form of prime matter that underlies all individual bodily forms, whereas Averroes denied that the “form of corporeality” is a form in the category of substance; it is only an accident, to be identified with indeterminate three-dimensionality (Hyman 1965). Thomas Aquinas rejected the idea that prior to the intellective soul there exists a substantial form in matter (Summa theol. Ia q. 76 a. 4, a. 6). The Avicennian concept was adopted by others, such as Henry of Ghent and Duns Scotus, and thus served the theory of the plurality of substantial forms. That prime matter has its own actuality became a principle identifying the Franciscan party in the doctrinal struggles with the Dominicans. The discussion of the concept of forma corporeitatis continued well into the sixteenth century (Des Chene 2000, 81–93).