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MOXFM - the free Motif file manager (v. 0.9 BETA)
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Moxfm was written using the source code of the
excellent Athena widgets based xfm file manager
and is intended to combine the advanced features
of xfm with the (IMHO) even more user-friendly
look and feel of the OSF/Motif (TM) GUI.
(c) Simon Marlow 1990-1993 simonm@dcs.glasgow.ac.uk
(c) Albert Graef 1994, 1995 ag@muwiinfa.geschichte.uni-mainz.de
(both for xfm)
(c) Oliver Mai, 1995 mai@x4u2.desy.de
This program is free software; you can redistribute it and/or modify
it under the terms of the GNU General Public License as published
by the Free Software Foundation; either version 2, or (at your option)
any later version.
This program is distributed in the hope that it will be useful,
but WITHOUT ANY WARRANTY; without even the implied warranty of
MERCHANTABILITY or FITNESS FOR A PARTICULAR PURPOSE. See the
GNU General Public License for more details.
You should have received a copy of the GNU General Public License
along with this program; if not, write to the Free Software
Foundation, Inc., 675 Mass Ave, Cambridge, MA 02139, USA.
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DESCRIPTION
Moxfm is a full-fledged file and application manager for UN*X
platforms running the X Window system. It is quite similar
to the xfm file manager, whose source code moxfm is based upon,
and uses configuration files with the same format as xfm
(except the device configuration file, see the manpage moxfm(1)),
but there are quite some differences, too. If you are a xfm
user, you might want to read the README.moxfm-xfm file for the
most important differences between moxfm and xfm. You can copy
the xfm sources from
ftp://ftp.x.org/contrib/applications/xfm-1.3.2.tar.gz .
The README file distributed with xfm-1.3.2 has been included
as README.xfm-1.3.
NOTE: This is a BETA version of moxfm, so don't be disappointed
if it won't work properly. I am very gratefull for all kinds
of bug reports, success stories and (most of all) patches.
Moxfm - as xfm - allows you to browse your diretory tree and to
copy, move, link and delete files in an intuitive way by simple
drag-and-drop actions. It provides context-sensitive popup menus.
Directory displays are updated automatically in regular intervals
when the contents of the directory changes.
The integrated application manager provides a kind of shelf on
which you can place your favorite applications, as well as the
files and directories you are currently working with. It also
allows you to access different groups of applications and files.
User-definable file types let you specify a command to be
executed when double-clicking on a file or dropping other files
onto it. Last not least, moxfm can automatically mount and
unmount special devices like floppies as you open and close the
corresponding directories (mount points) or copy files to them.
INSTALLATION
Read the INSTALL file.
To compile, moxfm requires both OSF/Motif 1.2.x (probably
Motif 2.0 will work as well) and Arnaud Le Hors' XPM library.
Binary versions of moxfm with these two libraries linked
statically are available for Linux-i386 (see WHERE TO
GET MOXFM).
ICONS
Moxfm comes with a basic collection of pixmap icons from
various sources on the net, including icons from Linux
slackware, the X desktop manager (xdtm), the 0.91 beta
release of the G.R.E.A.T. environment, the AIcons collection
and the fvwm window manager. Most icons are taken from the
xfm-1.3.2 distribution. There are no bitmaps distributed with
moxfm, but they can be used as well.
A comprehensive set of pixmap fileicons has been collected
and edited for use with xfm by Juan D. Martin (juando@cnm.us.es).
These pixmaps are included in the moxfm distribution and are
installed during the 'make install' step.
Tons of other icons can be found on the net. For instance,
take a look at the AIcons collection or pixmaps.tar.gz, both
in the R5contrib directory on ftp.x.org. You might also consider
to install the xbmbrowser program written by Ashley Roll and
Anthony Thyssen (also on ftp.x.org), if you haven't done
this already.
STANDARD SETUP
The standard setup (files in the lib directory) consists of
the magic and xfmrc files for common filetypes, a sample moxfmdev
file (specifying how special devices like floppy disks are mounted
and unmounted), and a set of useful application groups. It is
intended as a starting point for developing a personal setup which
fits your taste and requirements.
Quite some configured application buttons require the xless browser,
which is available from ftp://ftp.x.org.
(Hint: xless looks much nicer, when you link it with the 3D version
of the Athena widgets, and use a non-white background color, e.g.
grey. Set the *shapeStyle resource to "rectangle"). A nicer
browser is pipescript from the Andrew toolkit (AUIS), but it takes
much more time to come up.
WHERE TO GET MOXFM
You can get the moxfm sources as well as binary distributions for
Linux (i386 architectures), HP-UX 9.x and IRIX 5.x from my WWW page
http://ips105.desy.de:8765/~mai/moxfm
I have also uploaded both the sources and a Linux binary to
the Incoming directory on ftp://sunsite.unc.edu/pub/Linux.
The xfm-1.3.2 sources, which moxfm is based on, are available at
ftp://ftp.x.org/contrib/applications/xfm-1.3.2.tar.gz
BUG REPORTS
Please send all bug reports and patches to mai@x4u2.desy.de.
Always include the operation system of the machine you are
running moxfm on.
Have fun!
Oliver Mai
mai@x4u2.desy.de
A much more important factor in the social movement than those already mentioned was the ever-increasing influence of women. This probably stood at the lowest point to which it has ever fallen, during the classic age of Greek life and thought. In the history of Thucydides, so far as it forms a connected series of events, four times only during a period of nearly seventy years does a woman cross the scene. In each instance her apparition only lasts for a moment. In three of the four instances she is a queen or a princess, and belongs either to the half-barbarous kingdoms of northern Hellas or to wholly barbarous Thrace. In the one remaining instance208— that of the woman who helps some of the trapped Thebans to make their escape from Plataea—while her deed of mercy will live for ever, her name is for ever lost.319 But no sooner did philosophy abandon physics for ethics and religion than the importance of those subjects to women was perceived, first by Socrates, and after him by Xenophon and Plato. Women are said to have attended Plato’s lectures disguised as men. Women formed part of the circle which gathered round Epicurus in his suburban retreat. Others aspired not only to learn but to teach. Arêtê, the daughter of Aristippus, handed on the Cyrenaic doctrine to her son, the younger Aristippus. Hipparchia, the wife of Crates the Cynic, earned a place among the representatives of his school. But all these were exceptions; some of them belonged to the class of Hetaerae; and philosophy, although it might address itself to them, remained unaffected by their influence. The case was widely different in Rome, where women were far more highly honoured than in Greece;320 and even if the prominent part assigned to them in the legendary history of the city be a proof, among others, of its untrustworthiness, still that such stories should be thought worth inventing and preserving is an indirect proof of the extent to which feminine influence prevailed. With the loss of political liberty, their importance, as always happens at such a conjuncture, was considerably increased. Under a personal government there is far more scope for intrigue than where law is king; and as intriguers women are at least the209 equals of men. Moreover, they profited fully by the levelling tendencies of the age. One great service of the imperial jurisconsults was to remove some of the disabilities under which women formerly suffered. According to the old law, they were placed under male guardianship through their whole life, but this restraint was first reduced to a legal fiction by compelling the guardian to do what they wished, and at last it was entirely abolished. Their powers both of inheritance and bequest were extended; they frequently possessed immense wealth; and their wealth was sometimes expended for purposes of public munificence. Their social freedom seems to have been unlimited, and they formed combinations among themselves which probably served to increase their general influence.321 The old religions of Greece and Italy were essentially oracular. While inculcating the existence of supernatural beings, and prescribing the modes according to which such beings were to be worshipped, they paid most attention to the interpretation of the signs by which either future events in general, or the consequences of particular actions, were supposed to be divinely revealed. Of these intimations, some were given to the whole world, so that he who ran might read, others were reserved for certain favoured localities, and only communicated through the appointed ministers of the god. The Delphic oracle in particular enjoyed an enormous reputation both among Greeks and barbarians for guidance afforded under the latter conditions; and during a considerable period it may even be said to have directed the course of Hellenic civilisation. It was also under this form that supernatural religion suffered most injury from the great intellectual movement which followed the Persian wars. Men who had learned to study the constant sequences of Nature for themselves, and to shape their conduct according to fixed principles of prudence or of justice, either thought it irreverent to trouble the god about questions on which they were competent to form an opinion for themselves, or did not choose to place a well-considered scheme at the mercy of his possibly interested responses. That such a revolution occurred about the middle of the fifth century B.C., seems proved by the great change of tone in reference to this subject which one perceives on passing from Aeschylus to Sophocles. That anyone should question the veracity of an oracle is a supposition which never crosses the mind of the elder dramatist. A knowledge of augury counts among the greatest benefits222 conferred by Prometheus on mankind, and the Titan brings Zeus himself to terms by his acquaintance with the secrets of destiny. Sophocles, on the other hand, evidently has to deal with a sceptical generation, despising prophecies and needing to be warned of the fearful consequences brought about by neglecting their injunctions. The stranger had a pleasant, round face, with eyes that twinkled in spite of the creases around them that showed worry. No wonder he was worried, Sandy thought: having deserted the craft they had foiled in its attempt to get the gems, the man had returned from some short foray to discover his craft replaced by another. “Thanks,” Dick retorted, without smiling. When they reached him, in the dying glow of the flashlight Dick trained on a body lying in a heap, they identified the man who had been warned by his gypsy fortune teller to “look out for a hidden enemy.” He was lying at full length in the mould and leaves. "But that is sport," she answered carelessly. On the retirement of Townshend, Walpole reigned supreme and without a rival in the Cabinet. Henry Pelham was made Secretary at War; Compton Earl of Wilmington Privy Seal. He left foreign affairs chiefly to Stanhope, now Lord Harrington, and to the Duke of Newcastle, impressing on them by all means to avoid quarrels with foreign Powers, and maintain the blessings of peace. With all the faults of Walpole, this was the praise of his political system, which system, on the meeting of Parliament in the spring of 1731, was violently attacked by Wyndham and Pulteney, on the plea that we were making ruinous treaties, and sacrificing British interests, in order to benefit Hanover, the eternal millstone round the neck of England. Pulteney and Bolingbroke carried the same attack into the pages of The Craftsman, but they failed to move Walpole, or to shake his power. The English Government, instead of treating Wilkes with a dignified indifference, was weak enough to show how deeply it was touched by him, dismissed him from his commission of Colonel of the Buckinghamshire Militia, and treated Lord Temple as an abettor of his, by depriving him of the Lord-Lieutenancy of the same county, and striking his name from the list of Privy Councillors, giving the Lord-Lieutenancy to Dashwood, now Lord Le Despencer. "I tell you what I'll do," said the Deacon, after a little consideration. "I feel as if both Si and you kin stand a little more'n you had yesterday. I'll cook two to-day. We'll send a big cupful over to Capt. McGillicuddy. That'll leave us two for to-morrer. After that we'll have to trust to Providence." "Indeed you won't," said the Surgeon decisively. "You'll go straight home, and stay there until you are well. You won't be fit for duty for at least a month yet, if then. If you went out into camp now you would have a relapse, and be dead inside of a week. The country between here and Chattanooga is dotted with the graves of men who have been sent back to the front too soon." "Adone do wud that—though you sound more as if you wur in a black temper wud me than as if you pitied me." "Wot about this gal he's married?" "Don't come any further." "Davy, it 'ud be cruel of us to go and leave him." "Insolent priest!" interrupted De Boteler, "do you dare to justify what you have done? Now, by my faith, if you had with proper humility acknowledged your fault and sued for pardon—pardon you should have had. But now, you leave this castle instantly. I will teach you that De Boteler will yet be master of his own house, and his own vassals. And here I swear (and the baron of Sudley uttered an imprecation) that, for your meddling knavery, no priest or monk shall ever again abide here. If the varlets want to shrieve, they can go to the Abbey; and if they want to hear mass, a priest can come from Winchcombe. But never shall another of your meddling fraternity abide at Sudley while Roland de Boteler is its lord." "My lord," said Edith, in her defence, "this woman has sworn falsely. The medicine I gave was a sovereign remedy, if given as I ordered. Ten drops would have saved the child's life; but the contents of the phial destroyed it. The words I uttered were prayers for the life of the child. My children, and all who know me, can bear witness that I have a custom of asking His blessing upon all I take in hand. I raised my eyes towards heaven, and muttered words; but, my lord, they were words of prayer—and I looked up as I prayed, to the footstool of the Lord. But it is in vain to contend: the malice of the wicked will triumph, and Edith Holgrave, who even in thought never harmed one of God's creatures, must be sacrificed to cover the guilt, or hide the thoughtlessness of another." "Aye, Sir Treasurer, thou hast reason to sink thy head! Thy odious poll-tax has mingled vengeance—nay, blood—with the cry of the bond." HoME古一级毛片免费观看
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