Now, one of Tyrtaeus’ elegies, later called “Eunomia” and perhaps mentioning this term (1-4W), included a summary of the Rhetra, which thus was identified with the ideal of eunomia and presented as a solution to the crisis described in the same poem. Solon’s famous programmatic elegy that perhaps bore the same title (4W), similarly addresses the need to overcome crisis and civil strife and concludes with striking lines of praise of eunomia. Author authors emphasize the same ideal: Hesiod introduces Eunomia as daughter of Zeus and Themis and sister of Dike and Eirene (Theog. 901-3); Alcman praises her as sister of Persuasion (Peitho) and daughter of Foresight (Promathea, 64P). Spartan tradition maintained that an early state of stasis and disorder (kakonomia) had been transformed into one of eunomia that secured lasting stability (Hdt. 1.65-6; Thuc. 1.18). The ideal of eunomia thus stands not only for a good social order, but for the political resolution of crisis and stasis and for the integration of the polis; it represents the aim of the archaic lawgivers and encapsulates the main concern of early Greek political thinking. ~Kurt A. Raaflaub
These things my spirit bids me
teach the men of Athens:
brings countless evils for the city,
but Eunomia brings order
and makes everything proper,
by enfolding the unjust in fetters,
smoothing those things that are rough,
sentencing hybris to obscurity,
making the flowers of mischief to whither,
and straightening crooked judgments.
It calms the deeds of arrogance
and stops the bilious anger of harsh strife.
Under its control, all things are proper
and prudence reigns human affairs. ~ Solon