 Nevertheless, despite the nominalists’ charges to the contrary, the via antiqua framework, as far as its semantic considerations are concerned, was no more committed to the real distinction of the significata and supposita of its common terms than the via moderna framework was. For if the semantic theory in itself had precluded the identification of these semantic values, then the question of possible identity of these values could not have been meaningfully raised in the first place. Furthermore, in that case such identifications would have been precluded as meaningless even when talking about metaphysically simple entities, such as angels and God, whereas the metaphysical simplicity of these entities was expressed precisely in terms of such identifications. But also in the mundane cases of the significata and supposita of concrete and abstract universal terms in the nine accidental categories, several via antiqua authors argued for the identification of these semantic values both within and across categories. First of all there was Aristotle’s authority for the claim that action and passion are the same  motion,[54]  so the significata of terms in these two categories could not be regarded as really distinct entities. But several authors also argued for the identification of relations with their foundations, that is to say, for the identity of the significata of relative terms with the significata of terms in the categories quantity and quality. (For example, on this conception, my equality in height to you would be just my height, provided you were of the same height, and not a distinct “equality-thing” somehow attached to my height, caused by our equal  heights.)[55]