 Cordemoy concludes the First Discourse with a discussion of three inconveniens, problems with which Descartes’ plenum theory must deal but which Cordemoy’s atomism escapes. The first involves a distinction between two concepts, ‘indefinite’ and ‘infinite’, which Cordemoy claims amount to the same thing: “When I ask [the Cartesians] if this substance, which they believe to be divisible, is divisible to infinity, as it seems to me their supposition would give them to understand, they respond that it is not, but that it is divisible indefinitely. When I begged them to explain this indefinite division to me, I was led to understand it in the same way that the whole world understands the infinite” (1968, 99). Descartes was (usually) careful to distinguish between that to which we cannot see or comprehend an end, which he termed ‘indefinite’, and that which we know in a positive way to be without limit, which he termed ‘infinite’. The divisibility of matter is for Descartes indefinite, while only God can properly be said to be infinite. Cordemoy’s complaint is that if ‘indefinite’ and ‘infinite’ really amount to the same thing—and he thinks according to the Cartesians’ own account they do—then “there is something inconceivable” (ibid.) in claiming that bodies are divisible ad infinitum, since this would threaten their status as substances. (Clearly, though, this objection goes through only given a prior acceptance of Cordemoy’s atomism.)