Cleinias:  You mean the evil of blaming antiquity in states?

Athenian:  Exactly.

Cleinias:  If you are speaking of that, you will find in us hearers who are disposed to receive what you say not unfavourably but most favourably.

Athenian:  I should expect so.

Cleinias:  Proceed.

Athenian:  Well, then, let us give all the greater heed to one another’s words.  The argument affirms that any change whatever except from evil is the most dangerous of all things; this is true in the case of the seasons and of the winds, in the management of our bodies and the habits of our minds—­true of all things except, as I said before, of the bad.  He who looks at the constitution of individuals accustomed to eat any sort of meat, or drink any drink, or to do any work which they can get, may see that they are at first disordered by them, but afterwards, as time goes on, their bodies grow adapted to them, and they learn to know and like variety, and have good health and enjoyment of life; and if ever afterwards they are confined again to a superior diet, at first they are troubled with disorders, and with difficulty become habituated to their new food.  A similar principle we may imagine to hold good about the minds of men and the natures of their souls.  For when they have been brought up in certain laws, which by some Divine Providence have remained unchanged during long ages, so that no one has any memory or tradition of their ever having been otherwise than they are, then every one is afraid and ashamed to change that which is established.  The legislator must somehow find a way of implanting this reverence for antiquity, and I would propose the following way:  People are apt to fancy, as I was saying before, that when the plays of children are altered they are merely plays, not seeing that the most serious and detrimental consequences arise out of the change; and they readily comply with the child’s wishes instead of deterring him, not considering that these children who make innovations in their games, when they grow up to be men, will be different from the last generation of children, and, being different, will desire a different sort of life, and under the influence of this desire will want other institutions and laws; and no one of them reflects that there will follow what I just now called the greatest of evils to states.  Changes in bodily fashions are no such serious evils, but frequent changes in the praise and censure of manners are the greatest of evils, and require the utmost prevision.

Cleinias:  To be sure.

Athenian:  And now do we still hold to our former assertion, that rhythms and music in general are imitations of good and evil characters in men?  What say you?

Cleinias:  That is the only doctrine which we can admit.

Athenian:  Must we not, then, try in every possible way to prevent our youth from even desiring to imitate new modes either in dance or song? nor must any one be allowed to offer them varieties of pleasures.