 Finally, could one credibly defend such a metaphysical possibility via the hypothesis that it is metaphysically possible for there to be a plurality of necessarily indiscernible omnipotent God-like beings (in the Leibnizian sense of indiscernible)? Because a plurality of necessarily indiscernible objects is of dubious intelligibility, such a defense would not be credible. Doubts about the intelligibility of such a plurality arise because of perplexities concerning the individuation and separation of any pair of necessarily indiscernible objects, and because positing the existence of a plurality of such objects is metaphysically extravagant and gratuitous. Indeed it seems that there is just as much reason to posit indefinitely many objects of the sort in question as there is to posit a pair of them, whereas the intelligibility of a necessarily self-indiscernible object is not in doubt. A representative example of a hypothetical plurality of necessarily indiscernible objects is a plurality of necessarily coincident geometrical points. In addition to the perplexities concerning the individuation and separation of any pair of such points, the assumption that it is metaphysically possible for there to be a plurality of necessarily coincident points is metaphysically frivolous. Post-Scholastic ridicule of the sort that was directed at the alleged ontological excesses of the Schoolmen, e.g., the query “How many angels may fit upon the point of a needle?”, is quite appropriately directed at metaphysical hypotheses of this sort. For these reasons, the intelligibility of a plurality of necessarily coincident geometrical points is suspect; the same is true of the intelligibility of a plurality of necessarily indiscernible omnipotent God-like beings.