 As is evident, the basic ideas of Wyclif’s theory of meaning are that (1) every simple expression in our language is like a label naming just one essence in the world; and (2) distinctions among terms as well as their linguistic and semantic properties are derived from the ontological features of signified things. He affirms that everything which exists signifies in a complex manner that it is something real (De logica, chap. 5, p. 14 — see Cesalli 2005); expressly claims that supposition is also a property of signified things; and explains the semantic difference between general terms, such as ‘man’, which can name a set of individuals, and singular expressions, such as ‘Socrates’ or ‘a certain man’ (‘aliquis homo’), which name just one item, by means of the different modalities of existence of their different signified things (significata). Singular expressions name and signify individuals, albeit general terms name and signify common natures. In Wyclif’s view, a common term gives name to a certain set of individuals only by way of the nature that it originally and directly signifies, and is common to a certain group of individuals as their own quiddity (De logica, chap. 1, p. 7). As is evident from what he says in the first three chapters of his De logica (on terms, universals, and categories respectively), Wyclif identifies secondary substances (that is, the universals of the category of substance) with the significata of general (concrete) terms of that category (such as ‘man’ or ‘animal’) and individual substances with the significata of singular expressions of that category (such as ‘this man’, which refers to a single human individual only). Furthermore, he holds that (1) common terms of the category of substance, when used predicatively, specified which kind of substance a certain individual substance is; (2) individual substances are unique physical entities, located at a particular place in space and time; and (3) universal substances are the specific or generic natures proper to the individual substances, immanent in them, and apt to be common to many individuals at the same time. As a result, like Burley, Wyclif thinks of universals and individuals as linked together by a sort of relation of instantiation. In other words, he conceives of individuals as the tokens of universal natures, and universal natures as the types of individuals. This consequence is common also to many other Realist authors of the 13th and 14th centuries. But, because of his peculiar reading of the relation between universals and individuals, Wyclif derives from it an original conception of the signification and suppostion of concrete accidental terms, such as ‘white’, that inspired the new theories and divisions of supposition developed in Oxford between 14th and 15th centuries. According to them, any concrete accidental term which occurs as an extreme in a proposition can stand for (1) the substrate of inherence of the accidental form that it connotes (suppositio personalis), or (2) the accidental form itself (suppositio abstractiva), or (3) the aggregate composed of the individual substance, which plays the role of the substrate of the form, and the singular accidental form at issue (suppositio concretiva) (so, for instance, William Penbygull in his treatise on universals).