opportunity of teaching in a more explicit manner, and of discovering
the reasons of things: for to such an audience truth is due, and all
demonstrations[26] possible in the teaching it. Hence, in the dialogues
composed of these persons, naturally arises the justly argumentative or
demonstrative genius; and this, as we have before observed, according to
all the dialectic methods.

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[26] The Platonists rightly observe, that Socrates, in these cases, makes
use of demonstrative and just reasoning, ([Greek: apodeiktikou]); whereas
to the novice he is contented with arguments only probable, ([Greek:
pithanois]); and against the litigious sophist often employs such as are
[Greek: eristikoi]; puzzling and contentious.
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But when the doctrine to be taught admits not of demonstration; of which
kind is the doctrine of antiquities, being only traditional, and a matter
of belief; and the doctrine of laws, being injunctional, and the matter of
obedience; the air of authority is then assumed: in the former cases, the
doctrine is traditionally handed down to others from the authority of
ancient sages; in the latter, is magisterially pronounced with the
authority of a legislator.[27]

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[27] It is necessary to observe, that in those dialogues in which Socrates
is indeed introduced, but sustains an inferior part, he is presented to
our view as a learner, and not as a teacher; and this is the case in the
Parmenides and Timaeus. For by the former of these philosophers he is
instructed in the most abtruse theological dogmas, and by the latter in
the whole of physiology.