Chapter two explores how we might develop a vocabulary for describing the appearance and effect of visual music by examining red-figure vases that depict Apollo simultaneously playing his lyre and pouring a libation. This synchronicity between the god’s two actions, one musical and the other ritual, demonstrates that his movements are rhythmic in a similar way to, or are even conditioned by, the sounds of his music, so that the images draw an implicit connection between divine music, rhythm, and ritual. Laferrière argues that the slow music that Apollo creates with one hand establishes a visual rhythm and musical pattern that are derived from the god’s body as well as the forms of the musical and ritual objects that he holds. For the ancient viewer, each image acts as an invitation to engage with its visualized musical rhythm, to hear imaginatively the sounds of the god’s music. In this interplay between visual image and imagined sound, and in one’s own participation in animating the god’s ritual, the viewer could experience the presence of Apollo in a moment of coordinated musical rhythm and harmony.

This chapter examines the reign of the notorious musician-emperor Nero. It offers a comprehensive survey of the ancient material relating to Nero’s performances, stressing also his important role behind the scenes as producer, composer and choreographer. Building on the recent ‘performative turn’ in Neronian studies, the chapter argues that Nero used music not to satisfy some narcissistic or tyrannical bent, as has traditionally been maintained, but rather as part of a self-conscious strategy for the negotiation and representation of imperial power. Nero’s music-making responded to, and drew energy from, the cultural interests of both the ordinary Roman people and the young metropolitan elite. In this way, Nero succeeded in creating and disseminating an original musical language, which repackaged elements of Greek culture into a distinctly Roman product optimised for popular consumption.

This chapter focuses on the relationship between Augustus/Octavian and Apollo’s incarnation as citharoedus (lyre-player). The main contention of the chapter is that the Augustan period fostered a revival of music which resonated with, and to some degree embodied, a restorative political message. Not only did Augustus integrate images of Apollo Citharoedus into his own imagery (both in Rome and in the commemorative monuments around the gulf of Actium), but he also exploited harmonia as a metaphor for his newly established regime, imbuing musical rituals like the Ludi Saeculares of 17 BCE with powerful symbolic resonances. The chapter also makes a case for seeing Mark Antony’s use of music as a key part of a project to present himself through the symbolic language of Hellenistic kingship, against which Octavian in turn defined his own musical ‘programme’.

This chapter describes the music performed by upper-class diners at archaic/classical symposia as documented by literary evidence and red-figure pottery. Following a discussion of the rise of the aristocratic symposion and shifts in musical entertainment from the picture given in Homer to the period when upper-class men began singing a repertoire of elite poetry at drinking parties, the following topics are taken up: the group libation paean, scolia, elegiac verse and its performance mode, other types of sung poetry, and dance. The aim is to identify the musical rituals as precisely as possible. This prepares for a discussion in Chapter 2 of the social function of aristocratic lyrody at symposia and its historical development.