This study seeks to revive, defend and further illustrate the suggestion of Weil (1862) (adopted by Rossi (1953/4)) that the longer fragments of Tyrtaeus (nos. 10-12 in West 1992) were composed in five-couplet units (Weil called them 'strophes' but I prefer 'stanzas') that either alternate between exhortation and meditation (e.g. 10.1-30 or 11.1-20) or contrast, for example, the defensive and offensive modes of hoplite warfare (11.21-38), men skilled and unskilled in warfare (12.1-20) or the differing honors that await those war-heroes who die on the battlefield and those who return home alive (12.21-30 and 35-44). These units, moreover, often display a kind of responsion (similar to that found in ancient Greek choral poetry), which allows the poet to draw attention to the stanzaic architecture of the poem and emphasize parallels and contrasts between the individual stanzas. Weil's theory, moreover, provides us with evidence of later re-performances of these poems, especially Tyrtaeus 12, where the transmitted text shows clear signs of a subsequent performance (perhaps in classical Athens as the Platonic paraphrases in the Laws suggest) by a poet who was ignorant or careless of the earlier archaic practice.
Metis appears twice in the Hesiodic corpus as an anthropomorphic goddess, who is courted and then ingested by Zeus. In the Theogony this narrative ends with the permanent stabilization of his monarchic rule over gods and men. We argue that the myth of Metis and Zeus most probably derives - directly or indirectly - from Egyptian royal ideology, as it is expressed most emphatically in a series of New Kingdom and later (i.e. 1500 BCE-200 CE) texts and relief sculptures that depict the offering to various monarchical male gods of the goddess Maat. Like Hesiodic Mêtis/mêtis, Maat appears in Egyptian texts both as an abstract idea (maat) and as an anthropomorphized goddess Maat and several odd details in the Hesiodic narratives can be explained by Egyptian influence, especially the idea that Zeus swallows Metis and that afterwards she gives him moral guidance. Metis and Egyptian Maat are both closely connected to the idea of legitimate monarchic rule, a relationship that is expressed by the insertion of Maat herself into the coronation names of Egyptian kings, much the same as Metis' name appears in two of the traditional epithets attached to Zeus.