 When the medievals used the Latin term averroista, they referred to authors belonging to these groups. The term averroista came into use in the later thirteenth century, but on rare occasions. The first appearance, as we can see today, is in Thomas Aquinas’ treatise On the Unicity of the Intellect (De unitate intellectus). The additional title phrase contra averroistas appears only in the later manuscript tradition and is unlikely to be authentic. It was in the decades around 1500 that the term was used most frequently. Averroistae were associated mainly with the unicity thesis, but also with theories about the eternity of the world, God’s knowledge of the world, prime matter and happiness (Kuksewicz 1997, 93–96; Calma 2010). In the Renaissance, averroista was also used, with a positive connotation, to refer to experts on Averroes (Martin 2007; Martin 2013). A sensible historiographical usage of the term “Averroism” should be tied to the medieval and Renaissance usages. In particular, two senses of the term “Averroism” seem historically legitimate: as meaning a current of followers of Averroes who hold theologically controversional doctrines, or as meaning a current of experts on Averroes. The first sense has a longer tradition in the Middle Ages and in modern scholarship and is therefore to be preferred generally. Some modern historians use the term “Averroism” in a much broader sense for all influences of Averroes’ thought (e.g. Gauthier 1982, 334–335; Calma 2010, 368–369); so-called “Averroisms” would then be found, for instance, in almost all Latin Aristotle commentaries of the later Middle Ages. This usage, however, ignores the historical roots of the meaning of the term.