  Together with the deliberately extended notions of ‘sign’ and ‘term’ and the emphasis of the role of the mental sign, a fundamental redefinition of written signs, i.e., inscriptions is emerging in logic around 1500. Taking their cue from the view introduced by Peter of Ailly, the later authors free the written sign from its traditional subordination to the vocal sign by immediately subordinating it to the mental sign (Florentius Diel, Modernorum summulae log., 1489, fol. d5v; Peter Tartaretus, Expos. in summulas Petri Hisp, 1514, fol. 37rb-va; Antonius Coronel, Termini, 1506, fol. B3ra-b; Hieronymus Pardo, Medulla dyalect., 1505, fol. 7rb; John Eck, In summulis Petri Hisp., 1516, fol. 5 vb). Thus scriptura, no longer viewed as a secondary sign system and as a mere supplement of vocal speech, is no longer restricted to alphabetic writing. This in turn provides the ground for a dramatic generalization of the notion of written sign as well. When logical discourse extends its boundaries in order to give an account of all sorts of signs, integrating the whole range of signs into the traditional framework of logic and, at the same time, these signs have to be described along the lines of the traditional distinction of mental, vocal, and written terms, then it is the written term (terminus scriptus) that provides the most suitable opportunity for such an integration. This, of course, presupposes a radically extended notion of inscriptions as it arose in Parisian logic around 1500, where an inscription is no longer characterized in terms of its derivative relation to spoken language, but rather in terms of its specific relation to the human sensory apparatus. In this sense, John Major and others define the written term as a “term that can be perceived by a corporeal eye” (terminus scriptus est terminus qui oculo corporali percipi potest) (John Major, Libri quos in artibus in collegio Montis Acuti Parisius regentando compilavit, 1508, fol.  4[60]  And Juan de Oria more explicitly states: “A written term is not called so because of being an inscription made up from characters or letters but rather because of representing something to the cognitive faculty by means of sight” (non enim dicitur terminus scriptus, quia sit scriptura ex caracteribus aut litteris constans, sed quia potentie cognitive aliquid proprie representat, mediante visu) (Juan de Oria, Summul. vol. Primum, 1987, 106). The written term being thus defined, even the circulus vini can count as a written term (John Maior , Libri…, 1508, fol. 4va). Some authors extend the notion of writing even further and call terminus scriptus “a term perceptible by senses other than haering” (terminus alio sensu quam auditu perceptibilis) (Peter Margallus, Log. utriusque scholia, 1520, 92) so that every corporeal being perceivable by one of the four external senses different from hearing may be an instance of written terms (omne sensibile corpus quattuor externis sensibus posse esse terminum scriptum) (Peter Margallus, Log. utriusque scholia, 1520, 162f.)