Regarding the Prohibition of Comedy

​But since there is such baseness of speech, such licentiousness of song, and furthermore such shamefulness of gestures in this (while no comedy could reach the evils belonging to these things), what kind of pleasure is there? And will you tolerate these things as beautiful? And what is more shameful than these? Or as beneficial to hear or behold? Indeed, they are the tokens of corruption. For when a man or a woman becomes accustomed to being spoken ill of and bearing the worst of reproaches, the mind easily relaxes and everyone is taught to be base, even if they were not so before, especially in these matters which have nothing to do with Dionysus. But to me, at least, the saying of the proverb seems to apply not least to such follies. Well then; but with regard to reputation, is it wonderful when in the baths, in the alleys, in the market, in the houses, women, young children, and everyone in succession sing such tunes? And will it be permitted to caricature only the citizens in comedy? Is it not then terrible if you know how to spare foreigners, but will not venture to spare yourselves, but will be so unlike the Lacedaemonians that, while they made all their own affairs secret, you will give even those things which are not at all fitting to speak against yourselves to anyone who wishes? But, by Zeus, shall we also lay hold of foreigners? We shall indeed have much goodwill from everyone and much intercourse! Surely fathers will easily bring their sons, and elder brothers their younger ones, here for education, among people where such are the things that are sung? Will you not stop pillorying yourselves? By Zeus, but the jest is witty! Is it not then so much the more not for many, if indeed we must not think that the witty are many? But I would gladly ask those who rejoice in abusing whether they are playing or are in earnest. For if they are playing, why do they pretend to admonish? But if they are in earnest, it is well to ask them in turn whether they abuse these things truly or falsely. For if they are true, what possesses them that they do not use the laws? Instead, where they ought to speak, they keep silence, and where they ought to keep silence, they speak. But if indeed they tell lies, it was reasonable for them to be content since they themselves do not suffer ill, and not to be indignant if they are not permitted to speak ​ill of others. I think, therefore, that in advising these things to all I would be doing right, and not least to you. For by how much you seem to excel in education and humanity, by so much is it more shameful to appear to pursue what is not fitting.