 This first argument, given in Zeno’s words according to Simplicius, attempts to show that there could not be more than one thing, on pain of contradiction: if there are many things, then they are both ‘limited’ and ‘unlimited’, a contradiction. On the one hand, he says that any collection must contain some definite number of things, or in his words ‘neither more nor less’. But if you have a definite number of things, he concludes, you must have a finite—‘limited’—number of them; in drawing this inference he assumes that to have infinitely many things is to have an indefinite number of them. On the other hand, imagine any collection of ‘many’ things arranged in space—picture them lined up in one dimension for definiteness. Between any two of them, he claims, is a third; and in between these three elements another two; and another four between these five; and so on without end. Therefore the collection is also ‘unlimited’. So our original assumption of a plurality leads to a contradiction, and hence is false: there are not many things after all. At least, so Zeno’s reasoning runs.