§10.1ἐγὼ μὲν οὖν τοιαῦτα ἐπαινῶ Ἀγησίλαον.
I, then, praise such qualities in Agesilaus.
ταῦτα γὰρ οὐχ ὥσπερ εἰ θησαυρῷ τις ἐντύχοι, πλουσιώτερος μὲν ἂν εἴη, οἰκονομικώτερος δὲ οὐδὲν ἄν, καὶ εἰ νόσου δὲ πολεμίοις ἐμπεσούσης κρατήσειεν, εὐτυχέστερος μὲν ἂν εἴη, στρατηγικώτερος δὲ οὐδὲν ἄν· ὁ δὲ καρτερίᾳ μὲν πρωτεύων ἔνθα πονεῖν καιρός, ἀλκῇ δὲ ὅπου ἀνδρείας ἀγών, γνώμῃ δὲ ὅπου βουλῆς ἔργον, οὗτος ἔμοιγε δοκεῖ δικαίως ἀνὴρ ἀγαθὸς παντελῶς ἂν νομίζεσθαι.
For these things are not as if someone should light upon a treasure, in which case he would be richer, but in no way more skilled in household management, and as if, when a disease has fallen upon the enemy, he should conquer, in which case he would be more fortunate, but in no way more skilled in generalship; but he who is foremost in endurance when it is time to labor, and in valor where there is a contest of courage, and in judgment where there is need for counsel, this man seems to me to be justly regarded as a thoroughly good man.
§10.2εἰ δὲ καλὸν εὕρημα ἀνθρώποις στάθμη καὶ κανὼν πρὸς τὸ ὀρθὰ ἐργάζεσθαι, καλὸν ἄν μοι δοκεῖ ἡ Ἀγησιλάου ἀρετὴ παράδειγμα γενέσθαι τοῖς ἀνδραγαθίαν ἀσκεῖν βουλομένοις.
And if a plumb-line and a rule are a fine invention for men with a view to working straight, it seems to me that the virtue of Agesilaus might well become a fine pattern for those who wish to practice manliness.
τίς γὰρ ἂν ἢ θεοσεβῆ μιμούμενος ἀνόσιος γένοιτο ἢ δίκαιον ἄδικος ἢ σώφρονα ὑβριστὴς ἢ ἐγκρατῆ ἀκρατής;
For who, by imitating one who fears the gods, would become impious, or by imitating a just man, unjust, or a self-controlled man, insolent, or a temperate man, intemperate?
καὶ γὰρ δὴ οὐχ οὕτως ἐπὶ τῷ ἄλλων βασιλεύειν ὡς ἐπὶ τῷ ἑαυτοῦ ἄρχειν ἐμεγαλύνετο, οὐδʼ ἐπὶ τῷ πρὸς τοὺς πολεμίους ἀλλʼ ἐπὶ τῷ πρὸς πᾶσαν ἀρετὴν ἡγεῖσθαι τοῖς πολίταις.
Indeed, he prided himself not so much on ruling over others as on governing himself, and not on leading against the enemy, but on leading the citizens toward all virtue.
§10.3ἀλλὰ γὰρ μὴ ὅτι τετελευτηκὼς ἐπαινεῖται τούτου ἕνεκα θρῆνόν τις τοῦτον τὸν λόγον νομισάτω, ἀλλὰ πολὺ μᾶλλον ἐγκώμιον.
But indeed, let no one consider this speech a dirge because of the fact that he is praised now that he has died, but much rather an encomium.
πρῶτον μὲν γὰρ ἅπερ ζῶν ἤκουε ταὐτὰ καὶ νῦν λέγεται περὶ αὐτοῦ· ἔπειτα δὲ τί καὶ πλέον θρήνου ἄπεστιν ἢ βίος τε εὐκλεὴς καὶ θάνατος ὡραῖος;
For first, the very same things that he used to hear when alive are now also said about him; and secondly, what is further removed from a dirge than a glorious life and a timely death?
ἐγκωμίων δὲ τί ἀξιώτερον ἢ νῖκαί τε αἱ κάλλισται καὶ ἔργα τὰ πλείστου ἄξια;
And what is more worthy of encomiums than the finest victories and deeds of the greatest value?
§10.4δικαίως δʼ ἂν ἐκεῖνός γε μακαρίζοιτο ὃς εὐθὺς μὲν ἐκ παιδὸς ἐρασθεὶς τοῦ εὐκλεὴς γενέσθαι ἔτυχε τούτου μάλιστα τῶν καθʼ ἑαυτόν· φιλοτιμότατος δὲ πεφυκὼς ἀήττητος διετέλεσεν, ἐπεὶ βασιλεὺς ἐγένετο.
And justly indeed would that man be deemed happy, who, having from his very boyhood been in love with becoming famous, obtained this in the highest degree among those of his own time; and who, being by nature most ambitious of honor, continued undefeated after he became king.
ἀφικόμενος δὲ ἐπὶ τὸ μήκιστον ἀνθρωπίνου αἰῶνος ἀναμάρτητος ἐτελεύτησε καὶ περὶ τούτους ὧν ἡγεῖτο καὶ πρὸς ἐκείνους οἷς ἐπολέμει.
And having reached the extreme limit of human life, he died without having committed an error either toward those whom he led or toward those against whom he waged war.