XVIII. ‘Thus’, I continued, ‘the argument which assures the Providence of God and also the permanence of the human soul, is one only; it is impossible to remove either and to keep the other. But if the soul exists after death, it becomes more probable that a requital is made to it in full both of honours [Sidenote: 561] and of punishments. Like an athlete, it is engaged in a contest during life; the contest done, it then receives in its own self all its due. However, what rewards or what chastisements it there receives in its own self, are nothing to us that are alive, they are disbelieved or are unmarked. But those which pass through children or family are manifest to those who are here, and turn away many bad men and pull them up short. But to prove that there is no more disgraceful and grievous punishment than for a man to see his own descendants suffering on his account; and that when the soul of an offender against piety or law looks after death, and sees, not the overthrow of statues or [Sidenote: B] memorials effaced, but sons or friends or kinsmen involved in great misfortunes, all because of itself, and paying its penalties, it could not be content, no, not for all the honours which are given to Zeus, to become a second time unjust and profligate, I can tell you a story which I have lately heard; yet I hesitate lest it may appear to you a myth, so I confine myself to showing the probability.’ ‘On no account!’ said Olympicus, ‘give us the whole of that story too.’ As the others made the same petition, ‘Let me make good’, said I, ‘the probability of the view, then we will start the myth, if myth indeed it be.