 A second threefold division of analogy arose from reflection on the relationship between equivocal and analogical terms. Analogical terms were said to be intermediaries between equivocal and univocal terms, and the standard view was that analogical terms were intermediary between chance equivocals and univocals, and hence that they were to be identified with deliberate equivocals. The notion of an intermediary term, however, is open to more than one interpretation, and some authors went further in suggesting that at least some analogical terms were intermediary between univocals and deliberate equivocals, so that they were not equivocal in any of the normal senses at all. Towards the end of the thirteenth century, an anonymous commentator on the Sophistical Refutations gives the following classification. First, there are analogical terms which are univocal in a broad sense of ‘univocal’. Here reference was made to genus terms such as ‘animal’. Human beings and donkeys participate equally in the common nature animal, but are not themselves equal, since human beings are more perfect than donkeys. This type of analogy was routinely discussed in response to a remark Aristotle had made in Physics VII (249a22–25) which, in Latin translation, asserted that many equivocations are hidden in a genus. Medieval logicians felt obliged to fit this claim into the framework of equivocation and analogy, even if the consensus was that in the end the use of genus terms was univocal. Second, there are those analogical terms such as ‘being’ (ens) which are not equivocal, because only one concept or nature (ratio) seems to be involved, and which are not univocal either, because things participate this one ratio unequally, in a prior and a posterior way. It is these terms which are the genuine intermediaries. Third, there are those analogical terms which are deliberate equivocals, because there are two concepts or natures (rationes) which are participated in a prior and a posterior way. The example here was ‘healthy’. This second threefold division was much discussed. Duns Scotus bitterly criticized it in his earlier logical writings. Walter Burley claimed that both the first and the second kinds of analogical term could properly be regarded as univocal in a wide sense. The division was popular in the fifteenth century with such Thomists as Capreolus, who realized its closeness to the account given by Aquinas in his Sentences commentary.