Collins, Derek. 2004. Master of the Game: Competition and Performance in Greek Poetry. Hellenic Studies Series 7. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_CollinsD.Master_of_the_Game.2004.
Appendix I. Ritual ΑΙΣΧΡΟΛΟΓΙΑ
πολλὰ παρασκώπτουσ᾽ ἐτρέψατο πότνιαν ἁγνὴν
μειδῆσαι γελάσαι τε καὶ ἵλαον σχεῖν θυμόν
Until the point when devoted Iambe through jests
and much joking made the reverent mistress
smile and laugh and have a propitious heart.
πεῖν, πολλὰ δὲ σπουδαῖα, καὶ
τῆς σῆς ἑορτῆς ἀξίως
παίσαντα καὶ σκώψαντα νι-
and may I say many funny things,
and many serious things, and
worthily of your festival
play and mock and be crowned as victor.
Beyond the general characterization of the jokes and speech as shameful or indecent, we are further told that the priestesses secretly whisper matters of an illicit, sexual nature, suggesting that the joking generally has this character. Both the secretive element and the sexual nature of the joking may have parallels at Eleusis.  However, unlike the Eleusinian initiates on the Cephisus bridge, we now see that the joking at the Thesmophoria is mutual between the women celebrating the rites. On the whole, other evidence for the Thesmophoria supports the conclusion that women target women with their humor. 
We explored the meaning of κέρτομος and related terms in Part II. Here we need only mention that these women’s choruses must involve some kind of incitement to ridicule (perhaps also between the choruses themselves?), where there is an expectation of provocation. The more significant point is that these women’s choruses explicitly aim their jokes at other women within the community, not men. As in the Thesmophoric rites, once again we are dealing with an exclusively female audience for the humor.