Numerous examples of the "digital scholarly edition" exist online, and the genre is thriving in terms of interdisciplinary interest as well as support granted by funding agencies. Some editions are dedicated to the collection and representation of the life's work of a single author, others to mass digitization and preservation of centuries' worth of texts. Very few of these examples, however, approach the task of in-text interpretation through visualization. This project describes an approach to digital representation and investigates its potential benefit to scholars of various disciplines. It presents both a digital edition as well as a framework of justification surrounding said edition. In addition to composing this document as an XML file, I have digitized a 1794 English translation of Virgil's Aeneid and used a customized digital markup schema based on the guidelines set forth by the Text Encoding Initiative to indicate a set of poetic figures—such as simile and alliteration—within that text for analysis. While neither a translation project nor strictly a poetical analysis, this project and its unique approach to interpretive representation could prove of interest to scholars in several disciplines, including classics, digital scholarship, information management, and literary theory. The practice serves both as a case-in-point as well as an example method to replicate with future texts and projects.

Thesis (MPhil (Ancient Studies)--Stellenbosch University, 2008. / Chapter 1 begins by giving the 21st century reader of the Aeneid insights into the innovative socio-cultural environment of the Augustan Age. Following this is an investigation into the societal and cultural importance placed on the Four Cardinal Values in Augustan Age society. Virgil’s attitude to war has been a perennial topic of debate amongst Virgilian scholars. The focus of chapter 1 becomes more specific as it examines Virgil’s personal history, the socio-cultural environment of his childhood and the influence this may have had on his adult opinion of war and the way it is expressed in the Aeneid. An aspect of Virgil’s personal history that is fundamental to understanding his social context, is his relationship with Emperor Augustus. To conclude chapter 1, this is investigated with specific reference to two episodes in the Aeneid. In chapter 2, attention is given to particular aspects of Virgil’s portrayal of Aeneas’ heroic nature. The chapter opens with an examination of Virgil’s representation of Aeneas’ imperfect heroism, then suggests possible reasons behind the inclusion of ambiguity in this characterization. In addition to this, the question of Homeric characteristics in Virgil’s Roman hero is investigated. Chapter 2 then examines the more positive aspects of Virgil’s depiction of Aeneas’ heroism, concluding with a discussion on the favourable interpretation by Augustan Age Romans of Virgil’s demonstration of Aeneas’ heroic nature. Chapter 3 is devoted to a discussion of the manner in which Virgil’s environment influenced his presentation of Aeneas’ personal interactions. Prior to addressing the actual relationships, the chapter explores the question of Virgil’s characterization of Aeneas as somewhat uncommunicative in the epic. This chapter then concentrates on two main facets of Virgil’s portrayal of Aeneas’ personal relationships, i.e. those with family members and those with relevant non-family members that illustrate the extent to which Virgil’s social context influenced his composition of this poem. In conclusion, this study summarises the importance of viewing the Aeneid in its correct context. A bibliography is appended.

El objetivo de la tesis es estudiar las profecías en <i>Eneida</i> de Virgilio, es decir, analizar aquellos discursos emitidos por un personaje divino o dotado de conocimiento divino (fantasmas, sacerdotes) y dirigidos a otro personaje, divino o humano, para comunicarle algún evento futuro inscripto en la trama del <i>fatum</i>. Tomando en consideración los aportes de G. Manetti (1987, 2010), se ha adoptado una perspectiva semiótica que considera la transmisión de profecías, y la adivinación antigua en general, como un modo particular de comunicación y de producción de significado. La tesis consta de una introducción, tres partes centrales y una sección final en la que se exponen las conclusiones de la investigación. La primera parte, titulada “El <i>fatum</i> en <i>Eneida</i>”, constituye un estudio acerca de este término en el poema de Virgilio, atendiendo a su empleo en los diferentes niveles narrativos. Se incluye un estado de la cuestión y se realiza una propuesta de interpretación del <i>fatum</i> en <i>Eneida</i> en relación con la lectura postulada por Ovidio en el libro 15 de <i>Metamorfosis</i>. La segunda parte, “Las profecías en el relato del narrador”, incluye el estudio de los siguientes anuncios de <i>Eneida</i>: 1.223-296 (Júpiter a Venus), 1.387-401 (Venus a Eneas), 5.719-778 (fantasma de Anquises a Eneas), 5.779-826 (Neptuno a Venus), 6.42-155 (Sibila de Cumas a Eneas), 6.752-892 (fantasma de Anquises a Eneas), 7.81-101 (Fauno a Latino), 8.15-85 (Tiberino a Eneas), 8.616-731 (escudo de Vulcano), 9.641-663 (Apolo a Ascanio) y 10.234-245 (Cimodocea a Eneas). Esta sección está dividida en tres capítulos: en el primero se estudian las profecías con destinatarios divinos; en el segundo, las que tienen destinatarios humanos; el tercer capítulo se ha reservado al análisis de la écfrasis del escudo. En la tercera parte, “Las profecías en el relato de Eneas”, se analizan los discursos referidos por el héroe en Cartago: 2.268-297 (fantasma de Héctor), 2.771-794 (fantasma de Creúsa), 3.84-120 (Apolo), 3.147-179 (Penates), 3.192-269 (Celeno) y 3.356-471 (Héleno). El empleo de una perspectiva semiótica ha permitido, en primer lugar, realizar un análisis de la totalidad de las profecías en <i>Eneida</i>, entendidas como elementos estructurales del texto. Se superan así las lecturas optimistas y pesimistas del poema, interesadas exclusivamente en las connotaciones políticas de los anuncios con referencias al futuro de Roma. En segundo lugar, la investigación ha demostrado que la comunicación constante entre los dioses y Eneas y la transmisión del futuro mediante las profecías se presentan como rasgos centrales en la definición de los enéadas como ancestros de los romanos. Participan, en consecuencia, de la configuración de la identidad romana en el período augusteo. / The aim of the thesis is to examine the prophecies in Vergil’s <i>Aeneid</i>, i. e., to analyse those speeches delivered by a divine character or a character endowed with divine knowledge (ghosts, priests) and addressed to another divine or human character, in order to communicate any future event belonging to the plot of <i>fatum</i>. Taking into account G. Manetti’s contributions (1987, 2010), a semiotic perspective has been adopted. It considers the transmission of prophecies, and ancient divination as a whole, as a particular way of communication and of production of meaning. The thesis consists of an introduction, three main parts and a final section in which the conclusions of the research are presented. The first part, entitled “El <i>fatum</i> en <i>Eneida</i>” (<i>Fatum</i> in <i>Aeneid</i>), examines the use of this term in different narrative levels throughout Vergil’s poem. A status of the issue is included. Considering Ovid’s interpretation in Book 15 of the <i>Metamorphoses</i>, an interpretation of <i>fatum</i> in the <i>Aeneid</i> is suggested. The second part, “Las profecías en el relato del narrador” (Prophecies in the narrator’s account), includes the examination of the following forewarnings: 1.223-296 (Jupiter to Venus), 1.387-401 (Venus to Aeneas), 5.719-778 (Anchises’ ghost to Aeneas), 5.779-826 (Neptune to Venus), 6.42-155 (Sibyl of Cumae to Aeneas), 6.752-892 (Anchises’ ghost to Aeneas), 7.81-101 (Faunus to Latinus), 8.15-85 (Tiberinus to Aeneas), 8.616-731 (Vulcan’s shield), 9.641-663 (Apollo to Ascanius) and 10.234-245 (Cymodocea to Aeneas). This section is divided into three chapters: in the first one prophecies with divine addressees are examined; in the second one, those having human addressees; the third chapter is devoted to the analysis of the ekphrasis on the shield. In the third part, “Las profecías en el relato de Eneas” (Prophecies in Aeneas’s account), speeches delivered by the hero at Carthage are considered: 2.268-297 (Hector’s ghost), 2.771-794 (Creusa’s ghost), 3.84-120 (Apollo), 3.147-179 (Penates), 3.192-269 (Caeleno) y 3.356-471 (Helenus). The adoption of a semiotic viewpoint has enabled, in the first place, an analysis of all prophecies in the <i>Aeneid</i>, considered as structural components of the text. Optimistic and pessimistic readings of the poem, interested exclusively in the political connotations of prophecies referring to the future of Rome, are thus surpassed. Secondly, the research has shown that constant communication between gods and Aeneas and the transmission of future by means of prophecies are presented as central characteristics in the definition of Aeneadae as ancestors of the Romans. They therefore participate in the configuration of Roman identity in Augustan times.

This study explores the relationship between poetry and politics in Books 1 and 15 of Ovid’s Metamorphoses. Vergil had refashioned the concept of the golden age to better resonate with Roman values, and Ovid in turn responds to Vergil by making his own golden age free from law, seafaring, and warfare (Met. 1.89-112). Ovid’s golden age clearly foils his ‘praise’ of Augustus in Book 15 (819-70), and thus challenges Vergil’s innovations. Ovid closely connects his demiurge (opifex, 1.79), who created the conditions necessary for the existence of the golden age, to himself (15.871-9); they together display the potency of poetic power. Poesis is different than the power of empire, which is inherently destructive: Jupiter terminates the golden age (1.113), and Augustus’ accomplishments are only ostensibly ‘peaceful’ (15.823, 833). Ovid suggests that the power of poesis remains beyond the destructive reach of Augustus, since Rome’s power is limited to the post-golden, chaotic world, and that poesis enjoys the status of eternality which Rome and Augustus claimed to possess themselves.

Made available in DSpace on 2015-04-17T15:01:59Z (GMT). No. of bitstreams: 1 ArquivoTotal.pdf: 2571869 bytes, checksum: 8e83982fbf226c32b4802cd7eb9d0551 (MD5) Previous issue date: 2012-11-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Esta dissertação tem por objetivo analisar a presença do sagrado na literatura. Trabalhamos com a hipótese segundo a qual a literatura das civilizações grega e romana pode ser um registro das manifestações de religiosidade através do mito e do rito. Diante da extensa produção literária dessas civilizações, optamos por fazer um recorte dessa literatura, e estabelecemos como objeto de pesquisa a Eneida de Virgílio e a Farsália de Lucano, mas, para isso fez-se necessário começarmos nossa pesquisa a partir das obras de Homero e Hesíodo. Buscamos expor o contexto histórico de Roma com relação a cada obra e suas influências na religiosidade do povo romano. Desta forma, analisamos as obras citadas com relação a sua estrutura formal e aos elementos de religiosidade que foram inseridos em cada uma delas: mitos citados, ritos realizados e manifestações do sagrado encontradas tanto na Eneida quanto na Farsália, e entendemos que nas duas obras, os principais elementos sagrados estão na Jornada do Herói. Com relação aos procedimentos metodológicos, este trabalho foi realizado através de uma pesquisa bibliográfica, seguindo o método qualitativo. Para o desenvolvimento da pesquisa tomamos como fundamentação teórica Mircea Eliade e Joseph Campbell.

Submitted by Fernando Souza (fernandoafsou@gmail.com) on 2017-08-25T12:28:18Z No. of bitstreams: 1 arquivototal.pdf: 1172440 bytes, checksum: 164d53038182596ca9785f2e86b26364 (MD5) / Made available in DSpace on 2017-08-25T12:28:18Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1172440 bytes, checksum: 164d53038182596ca9785f2e86b26364 (MD5) Previous issue date: 2015-08-26 / This paper proposes a study of the Aeneid, by Virgil, specifically the episode of Miseno's funeral, described in Book VI of the poem, and Pallas's funeral, present in Book XI. From the description of the funeral ceremonies performed by the poet, we will do a study on the cultural and religious aspects involved in this kind of religious practice, highlighting its importance within the archaic societies. Funeral rites composes some of the oldest customs of these people, and observed their achievement from primitive societies, given that the archaic antiquity already admitted a belief in the permanence of the soul after death, considering life on earth as a passage. The funeral rites arise as a way to end the earthly existence in the grave, beginning a life that is beyond the material plane. If the funerals were not accomplished, the soul would remain wandering in the earthly world, in the form of ghost or larva, tormenting the living, as a way of claiming their burial in order to finally reach the gateway to the underworld. / O presente trabalho propõe um estudo da Eneida, de Virgílio, mais especificamente do episódio do funeral de Miseno, descrito no Livro VI do referido poema e do funeral de Palante, presente no Livro XI. A partir da descrição das cerimônias fúnebres realizadas pelo poeta, faremos um estudo acerca dos aspectos culturais e religiosos envolvidos nesse tipo de prática religiosa, destacando a sua importância dentro das sociedades arcaicas. Os ritos fúnebres compõem alguns dos costumes mais antigos desses povos, sendo observada a sua realização desde as sociedades primitivas, tendo em vista que na antiguidade arcaica já se admitia uma crença na permanência da alma após a morte, considerando a vida na terra como uma passagem. As honras fúnebres surgem como uma maneira de encerrar a existência terrena no túmulo, dando início a uma vida que está além do plano material. Caso não fossem realizados os funerais, a alma permaneceria errante no mundo terreno, em forma de fantasma ou de larva, atormentando os vivos, como uma forma de reivindicar o seu enterro, a fim de que finalmente alcançasse a passagem para o mundo dos mortos.

La notion de personnage est problématique dans le contexte de l’épopée antique, en particulier pour les dieux et pour le héros virgilien, Énée. Réhabiliter cette notion afin de mieux cerner le personnage épique et, avec lui, le Lecteur Modèle de l’épopée, nécessite donc une étude de la terminologie. La première partie s’attache ainsi à définir les critères et les limites à donner à l’effet-personnage dans l’Énéide en envisageant notamment la tradition d’interprétation allégorique des dieux. Les deux parties suivantes sont centrées chacune sur un personnage et l’on y examine les rapports qui s’établissent entre narrateur, personnage et lecteur en partant du postulat selon lequel le narrateur, en tant que relais d’une identification primaire, apparaît comme un guide dans la réception du personnage. Énée, parce qu’il est l’élu du destin, se voit parfois dénier le titre de personnage ; par sa nature de demi-dieu, il se situe en outre à la croisée des deux mondes, humain et divin. La déesse Junon offre l’occasion d’appliquer les principes définis dans la première partie pour l’attribution du statut de personnage aux dieux ; en outre, c’est son action qui constitue la matière de l’action racontée et confère son rythme au récit. / The litterary concept of character considered in the context of Ancient Epic is a source of controversial, especially for the gods and Vergil’s hero, Aeneas. Reconsidering this notion, in order to figure out more clearly the epic character and the epic « Model Reader », requires a close study of the terminology. The first part of this thesis tries to determine the criteria defining the « character-effect » in the Aeneid and the limits of this notion, surveying, among others, the allegoric traditions about the gods in Ancient Epic. Each of the two following parts focuses on a single character and analyses of the relationship between the narrator, the character and the reader, starting from the premise that the reader identifies primarily with the narrator, who will guide him in his reception of the characters. To Aeneas, as the Elected of fate, the title of character is sometimes denied ; as a demi-god, he stands at the intersection of the divine and the human worlds. A study of Juno then brings the opportunity to assess the principles defined in the first part about the gods and their status as characters of the epic ; moreover, Juno’s actions supply the narrative material, and contribute to define its tempo.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis investigates the references to swords in key scenes in the Aeneid – particularly the scenes of Dido’s and Turnus’ death – in order to add new perspectives on these scenes and on the way in which they impact on the presentation of Aeneas’ Roman mission in the epic. In Chapter Two I attempt to provide an outline of the mission of Aeneas. I also investigate the manner in which Dido and Turnus may be considered to be opponents of Aeneas’ mission. In Chapter Three I investigate references to swords in select scenes in book four of the Aeneid. I highlight an ambiguity in the interpretation of the sword that Dido uses to commit suicide and I also provide a description of the sword as a weapon and its place in the epic. In Chapter Four I provide an analysis of the references to swords in Dido’s and Turnus’ death scenes alongside a number of other important scenes involving mention of swords. I preface my analyses of the references to swords that play a role in interpreting Dido and Turnus’ deaths with an outline of the reasons for the deaths of each of these figures. The additional references to swords that I use in this chapter are the references to the sword in the scene of Deiphobus’ death in book six and to the sword and Priam’s act of arming himself on the night on which Troy is destroyed. At the end of Chapter Four I look at parallels between Dido and Turnus and their relationship to the mission of Aeneas. At the end of this thesis I am able to conclude that an investigation and analysis of the references to swords in select scenes in the Aeneid adds to existing scholarship in Dido’s and Turnus’ death in the following way: a more detailed investigation of the role of swords in the interpretation of Dido’s death from an erotic perspective strengthens the existing notion in scholarship that Dido is an obstacle to the mission of Aeneas. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die verwysings na swaarde in kerntonele in die Aeneïs – hoofsaaklik die sterftonele van Dido en Turnus – met die oog daarop om addisionele perspektiewe te verskaf op hierdie tonele en die impak wat hulle het op die voorstelling van Aeneas se Romeinse missie in die epos. In hoofstuk twee poog ek om ’n oorsig te bied van Aeneas se Romeinse missie. Ek stel ook ondersoek in na die mate waartoe Dido en Turnus as teenstanders van Aeneas se Romeinse missie beskou kan word. In Hoofstuk Drie ondersoek ek die verwysings na swaarde in spesifieke tonele van boek vier van die Aeneïs. Ek verwys na ’n dubbelsinnigheid in die interpretasie van die swaard wat Dido gebruik om selfmoord te pleeg en verskaf ook ’n beskrywing van die swaard as ’n wapen en die gebruik daarvan in die epos. In Hoofstuk Vier verskaf ek ‘n ontleding van die verwysings na swaarde in Dido en Turnus se sterftonele saam met ’n aantal ander belangrike tonele met verwysings na swaarde. Ek lei my ontleding van die beskrywings van die swaarde wat ’n rol speel in die interpretasie van Dido en Turnus se sterftes in met ’n uiteensetting van die redes vir die dood van elk van hierdie figure. Die addisionele verwysings na swaarde wat ek in hierdie hoofstuk ontleed, is die verwysing na die swaard in die toneel van Deiphobus se dood in boek ses en die verwysing na die swaard in die toneel waar Priamus sy wapenrusting aantrek op Troje se laaste aand. Aan die einde van Hoofstuk Vier ondersoek ek die parallele tussen Dido en Turnus en hulle verhouding tot Aeneas se Romeinse missie. Hierdie tesis ondersoek die verwysings na swaarde in kerntonele in die Aeneïs – hoofsaaklik die sterftonele van Dido en Turnus – met die oog daarop om addisionele perspektiewe te verskaf op hierdie tonele en die impak wat hulle het op die voorstelling van Aeneas se Romeinse missie in die epos. In hoofstuk twee poog ek om ’n oorsig te bied van Aeneas se Romeinse missie. Ek stel ook ondersoek in na die mate waartoe Dido en Turnus as teenstanders van Aeneas se Romeinse missie beskou kan word. In Hoofstuk Drie ondersoek ek die verwysings na swaarde in spesifieke tonele van boek vier van die Aeneïs. Ek verwys na ’n dubbelsinnigheid in die interpretasie van die swaard wat Dido gebruik om selfmoord te pleeg en verskaf ook ’n beskrywing van die swaard as ’n wapen en die gebruik daarvan in die epos. In Hoofstuk Vier verskaf ek ‘n ontleding van die verwysings na swaarde in Dido en Turnus se sterftonele saam met ’n aantal ander belangrike tonele met verwysings na swaarde. Ek lei my ontleding van die beskrywings van die swaarde wat ’n rol speel in die interpretasie van Dido en Turnus se sterftes in met ’n uiteensetting van die redes vir die dood van elk van hierdie figure. Die addisionele verwysings na swaarde wat ek in hierdie hoofstuk ontleed, is die verwysing na die swaard in die toneel van Deiphobus se dood in boek ses en die verwysing na die swaard in die toneel waar Priamus sy wapenrusting aantrek op Troje se laaste aand. Aan die einde van Hoofstuk Vier ondersoek ek die parallele tussen Dido en Turnus en hulle verhouding tot Aeneas se Romeinse missie.

Cette étude développe l’analyse de stratégies d’appropriation et d’administration religieuse du territoire dans le sixième livre de l’Énéide selon une perspective géoreligieuse. Avec le nom de géoreligion, nous définissons un paradigme interprétatif qui étudie l’impact des éléments religieux de façon simultanée sur le paysage interne au récit (a), sur le contexte extratextuel (b) ainsi que sur le terrain de la compétition poétique (c). D’abord nous examinons comment les éléments religieux influencent l’organisation du territoire italique et celui de l’au-delà (a). Dans ce cadre, nous avons réalisé que les éléments religieux ont la fonction d’actualiser l’espace épique : il est alors légitime de se demander dans quelle mesure ils influencent la perception que le lecteur a du contexte extratextuel (b). Enfin, cette double re-territorialisation religieuse, qui investit le paysage épique de même que l’horizon d’attente du lecteur/auditeur, implique systématiquement une réélaboration du bagage de la tradition littéraire antérieure (c). En conclusion, notre travail propose de lire une série d’éléments religieux choisis du sixième livre de l’Énéide (les rites funéraires, le complexe sanctorial de Cumes, les discours d’Anchise et de la Sibylle) comme des points nodaux qui structurent le territoire épique (a), qui influencent la perception du lecteur/auditeur (b) et qui constituent l’occasion concrète pour la réélaboration virgilienne de traditions littéraires hétérogènes (c). / This dissertation looks at the strategies of religious appropriation and organisation of the fictional territory in Book Six of the Aeneid from a geo-religious perspective. I use the term ‘georeligion’ to refer to an interpretive paradigm that studies the impact of religious elements on the fictional territory of epic (a), on the extratextual context (b) and on the field of poetic competition (c). First, I examine how religious elements inform the Book’s Italic and catabatic landscapes. In this context I conclude that the religious elements serve to contemporize the fictional landscape and, as a consequence, influence the reader/listener’s horizon of expectation. I then attempt to identify the poetic and meta-poetic strategies that underlie such acts of religious ‘re-territorialisation’. In conclusion, I suggest reading certain religious elements from Book Six (the funerary rites, the sacral site of Cumae and the speeches of Anchises and the Sibyl) as nodal points that (a) give structure to the epic territory, (b) influence the perception ofthe reader/listener, and (c) act as a platform for the reworking of the earlier literary tradition.

Thesis (MPhil (Modern Foreign Languages. Hypermedia for Language Learning))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The ancient Roman poet Vergil’s great literary epic, the Aeneid, is written in Latin. This so-called “dead” language is already almost three thousand years old and had a rich history and extensive influence on the Western world. The most influential development of the modern era is the World Wide Web (WWW). Hypertext drives the Web. The translation of just one book of the Aeneid can be a protracted process for the Latin student. Usually a great deal of information must be consulted to translate just one line into idiomatic Afrikaans or English. Hypertext can manage, link and rapidly make available large amounts of information. A discussion of Aeneidos Electronicum (“The Electronic Aeneid”) – a web-based electronic text commentary of Book I of the epic – shows the effectiveness of hypertext as a medium to facilitate the translation of the Aeneid. Moreover an examination of the Web determines the extent and nature of Vergil’s presence on it. Finally a critical evaluation of five websites provides an overview of the available resources for the reader/researcher of the classical poet and his works on the Web. The Aeneidos Electronicum-project attempts to show how hypertext can be utilised to make the translation of the Aeneid expeditious and translation aid more accessible. The aim of the project is to support and expand Vergil’s place in the field of computer assisted language learning. The examination and evaluation of the classical poet’s presence on the Web wishes to confirm that his and his works’ enduring influence and impact not only exists on paper, but also in cyberspace. Chapter 2 deals with Latin and Vergil respectively. Chapter 3 discusses the theory of good hypertext and web design. Chapter 4 describes and explains the contents, structure, navigation and design of the Aeneidos Electronicum-project. Chapter 5 examines Vergil’s presence on the Web and critically evaluates five websites according to the principles of good web design. Aeneidos Electronicum utilises hypertext’s ability to manage and link large amounts of information to produce an electronic text commentary of Book I of Vergil’s Aeneid. It is web-based and follows the guidelines of good hypertext and web design to be a userfriendly and extremely functional electronic translation aid. Similar websites exist, but its object is to make Latin students’ experience of Vergil and his great epic easy, informative and enriching. Vergil’s presence on the Web is considerable and there is a wide variety of websites with information and interactivity for study of the classical poet and his works available to the student/teacher/researcher as well as the lay person. The random sample of five websites shows not only the application of good and less effective web design principles, but also the predominantly good quality and importance of the presentations. Thus Vergil and his works gain further ground in computer assisted language learning and he lives on in the 21st century with all the possibilities that the Web and hypertext can offer. / AFRIKAANSE OPSOMMING: Die antieke Romeinse digter Vergilius se grootse literêre epos, die Aeneïs, is in Latyn geskryf. Dié sogenaamde “dooie” taal is al ongeveer drieduisend jaar oud en het ’n ryke geskiedenis en omvattende invloed op die Westerse wêreld gehad. Die invloedrykste tegnologiese ontwikkeling van die moderne era is die Wêreldwye Web (WWW). Hiperteks dryf die Web. Die vertaling van net een boek van die Aeneïs kan ’n langdurige proses vir die Latyn-student wees. ’n Magdom inligting moet gewoonlik geraadpleeg word om net een reël in idiomatiese Afrikaans of Engels te vertaal. Hiperteks kan groot hoeveelhede inligting hanteer, verbind en vinnig beskikbaar stel. ’n Bespreking van Aeneidos Electronicum (“Die Elektroniese Aeneïs”) – ’n webgebaseerde elektroniese tekskommentaar van Boek I van die epos – toon die effektiwiteit van hiperteks as ’n medium om die vertaling van die Aeneïs te vergemaklik. Voorts bepaal ’n ondersoek van die Web die omvang en aard van Vergilius se teenwoordigheid daarop. Ten slotte bied ’n kritiese evaluering van vyf webwerwe ’n oorsig van die beskikbare hulpbronne vir die leser/navorser van die klassieke digter en sy werke op die Web. Die Aeneidos Electronicum-projek poog om te toon hoe hiperteks ingespan kan word om die vertaling van die Aeneïs te bespoedig en vertaalhulp meer toeganklik te maak. Die oogmerk van die projek is om Vergilius se plek in die rekenaarondersteunde taalonderrigveld te ondersteun en uit te brei. Die ondersoek en evaluasie van die klassieke digter se teenwoordigheid op die Web wil bevestig dat hy en sy werke se blywende invloed en trefkrag nie net op papier voortleef nie, maar ook in die kuberruim. Hoofstuk 2 behandel onderskeidelik Latyn en Vergilius. Hoofstuk 3 bespreek die teorie van goeie hiperteks en webontwerp. Hoofstuk 4 beskryf en verklaar die inhoud, struktuur, navigasie en ontwerp van die Aeneidos Electronicumprojek. Hoofstuk 5 ondersoek Vergilius se teenwoordigheid op die Web en evalueer krities vyf webwerwe volgens die beginsels van goeie webontwerp. Aeneidos Electronicum benut hiperteks se vermoë om groot hoeveelhede inligting te hanteer en te skakel om ’n elektroniese tekskommentaar van Boek I van Vergilius se Aeneïs teweeg te bring. Dit is webgebaseerd en volg die riglyne van goeie hiperteks en webontwerp om ’n gebruikersvriendelike en uiters funksionele elektroniese vertalingshulpmiddel te wees. Soortgelyke webwerwe bestaan, maar dit het ten doel om Latyn-studente se ervaring van Vergilius en sy grootse epos gemaklik, insiggewend en verrykend te maak. Vergilius se teenwoordigheid op die Web is aansienlik en daar is ’n wye verskeidenheid webwerwe met inligting en interaktiwiteit vir studie van die klassieke digter en sy werke vir die student/onderwyser/navorser asook die leek beskikbaar. Die steekproef van vyf webwerwe toon nie net die toepassing van goeie en minder doeltreffende webontwerpbeginsels nie, maar ook die oorwegend goeie gehalte en belangrikheid van die aanbiedinge. Dus wen Vergilius en sy werke nog verder veld in rekenaarondersteunde taalonderrig en leef hy in die 21ste eeu voort met al die moontlikhede wat die Web en hiperteks kan bied.