  Diagram 1 represents a plausible way of understanding what Aristotle envisages as the starting position in Zeno’s paradox, even though his description of this position is somewhat underdetermined. Aristotle continues: “It follows that the leading B and the leading C are at the end at the same time, once they move past one another” (240a9–10). This description suggests a final position as represented in Diagram 2. Since we have no other indication of how Zeno himself thought he could derive the conclusion Aristotle reports, that “half the time is equal to its double,” from the description of this situation, we have to rely on Aristotle for this as well: “It follows,” Aristotle says, “that the [leading] C has gone past all [the Bs], while the [leading] B has gone past half [the As], so that the time is half; for each of the two is alongside each other for an equal amount of time. But it also follows that the leading B has gone past all the Cs; for the leading C and the leading B will be at the opposite ends at the same time, because both are alongside the As for an equal time” (204a10–17). Apparently, Zeno somehow meant to infer from the fact that the leading B moves past two As in the same time it moves past all four Cs that half the time is equal to its double. The challenge is to develop from this less than startling fact anything more than a facile appearance of paradox. Since it is stressed that all the bodies are of the same size and that the moving bodies move at the same speed, Zeno would appear to have relied on some such postulate as that a body in motion proceeding at constant speed will move past bodies of the same size in the same amount of time. He could have argued that in the time it takes all the Cs to move past all the Bs, the leading B moves past two As or goes two lengths, and the leading B also moves past four Cs or goes four lengths. According to the postulate, then, the time the leading B travels must be the same as half the time it travels. Unfortunately, the evidence for this particular paradox does not enable us to determine just how Zeno may in fact have argued. Aristotle thinks the argument depends upon a transparent falsehood, and one must therefore keep in mind, if it seems he was right, that Aristotle’s presentation and reconstruction may itself be colored by his desire to bear out his accusation.