 Acceptance of haecceities is a distinctive feature of the thought of many followers of Scotus, though there are some sixteenth-century scholastics who accept haecceities without accepting many other distinctively Scotist teachings. Having said this, some early followers of Scotus reject haecceities and the theory of the common nature altogether, and of those who accept haecceities, some found the correct understanding of the nature of the distinction between an individual’s nature and its haecceity a troublesome matter. One of the earliest Scotists, Francis of Meyronnes, writing his commentary on the Sentences around 1320, accepts the theory of the non-numerical unity of common natures (In Sent. II, d. 34, q. 3 [Francis of Meyronnes (1520), 157rbG]), and the claim that individuation is by haecceity (In Sent. II, d. 34, q. 4 [Francis of Meyronnes (1520), 157vaK-L]; I, d. 3, q. 4 [Francis of Meyronnes (1520), 18raA]). But he holds that it is inappropriate to talk of a formal distinction in this context. Formal distinction obtains only between things that have some sort of quidditative content (In Sent. I, d. 8, q. 5 [(1520), 48vbQ-49raB]). Haecceities have no such quidditative content (In Sent. I, d. 8, q. 5 [(1520), 48rbG]), and thus cannot be formally distinct from their nature. Rather, a haecceity is modally distinct from its nature (In Sent. II, d. 34, q. 3 [(1520), 157vaL]). A modal distinction, according to Meyronnes, obtains between a thing and an intrinsic mode of that thing, where an intrinsic mode is something which “when added to a thing does not vary its formal definition … since it does not of itself imply any quiddity or formal definition” (In Sent. I, d. 42, q. 3 [(1520), 120vaL; 120vbO]; see too In Sent. I, d. 8, q. 5 [(1520), 49rbE]). A haecceity does not affect a thing’s kind; it is thus an intrinsic mode of the thing.