XPM README
Contents
- What Is XPM?
- Where to get XPM?
- Documentation
- Installation
- With imake
- Without imake
- SXPM
- CXPM
- Other Tools
- Discussion
- Copyright
XPM (X PixMap) is a format for storing/retrieving X pixmaps to/from files.
Here is provided a library containing a set of four functions, similar to the
X bitmap functions as defined in the Xlib: XpmCreatePixmapFromData,
XpmCreateDataFromPixmap, XpmReadFileToPixmap and XpmWriteFileFromPixmap for
respectively including, storing, reading and writing this format, plus four
other: XpmCreateImageFromData, XpmCreateDataFromImage, XpmReadFileToImage and
XpmWriteFileFromImage for working with images instead of pixmaps.
This new version provides a C includable format, defaults for different types
of display: monochrome/color/grayscale, hotspot coordinates and symbol names
for colors for overriding default colors when creating the pixmap. It provides
a mechanism for storing information while reading a file which is re-used
while writing. This way comments, default colors and symbol names aren't lost.
It also handles "transparent pixels" by returning a shape mask in addition to
the created pixmap.
See the XPM Manual for details.
New XPM updates are announced on the comp.windows.x newsgroup, and on the
"xpm-talk" list and you can always consult the XPM Home page at http://www.inria.fr/koala/lehors/xpm.html
The latest "official" XPM release can always be found at:
Boston, USA: ftp://ftp.x.org/contrib
Sophia Antipolis, France: ftp://koala.inria.fr/pub/xpm
Old users might read the CHANGES file for a history
of changes interesting the user.
Read the doc. The documentation is in PostScript format (doc/xpm.PS) and has been produced with
FrameMaker. The source files are available on request.
A FAQ (Frequently Asked Questions) is also provided,
so if you experience any problem you should have a look at this file.
To obtain the XPM library, first uncompress and untar the compressed tar file
in an appropriate directory.
Then you can either compile XPM via "imake" or in a stand-alone way.
Imakefiles are provided to build both shared and unshared libraries.
However, building a shared lib is very OS dependent and often requires
specific files which are not available. Also config files are often not
set correctly for this task. So if it fails you can avoid trying to
build one and simply build the static library instead. In order to do
so you should edit the top Imakefile to add -DSharedLibXpm=NO to the
definition of IMAKE_DEFINES as described.
The compilation and installation of the library and the sxpm program
should only require you to edit the top Imakefile. But you should do so
in order to specify the locations where the various files should be
installed and to set the DEFINES variable accordingly to your system.
On Solaris 2.* the compilation works only in the native svr4
environment, avoid the bsd one or it won't compile. Especially you
should be using /opt/SUNWspro/bin/cc and not /usr/ucb/cc.
Also since the compiler is no longer part of the OS distribution a lot
of people use gcc instead. This is fine, but be aware that the imake
tool you get as part of the X Window System on a solaris box is
configured for cc. Therefore the compilation using the generated
Makefiles will not succeed unless you have changed the default
configuration. An easy work around is to directly edit the generated
lib/Makefile to change '-K pic' to '-fpic'. Fixing your imake
configuration would be better though.
On Linux, if you do not use ELF yet you'd better get the binary
distribution available from sunsite. Because it's really a pain to
build a shared lib and the current XPM distribution doesn't contain
the jump files you would need to do so. On the other hand people have
had no problems building it using ELF.
Then execute the following command:
xmkmf -a
or if this option is not supported by your version of xmkmf:
xmkmf
make Makefiles
make includes
make depend (optional)
Then simply execute:
make
which will build the XPM library and the sxpm application.
Then do:
make install
make install.man
which will install the library and the sxpm program and man page.
If it fails, be sure you have set the DEFINES correctly in the top
Imakefile to suit your machine.
NOTE ON USING IMAKE:
Building the XPM distribution with imake requires to have imake
correctly installed and configured on your
system. I do my best at tweaking the Imakefiles so they work with
as many imake flavors people might have as possible but there is
nothing I can do against wrong imake configurations. So if your
build fails using imake, don't send me email for advice. Get your
imake configuration fixed or forget about it!
A set of makefiles is provided for those who do not have imake
available on their system. However, this is only provided as a
convenience and you should be considered as a starting point and not as
something ready to use. These makefiles, called Makefile.noX, will most
likely require some editing in order be set accordingly to your system.
Once this setting is done, you should be able to compile XPM, by
executing the following command:
make -f Makefile.noX
Then to install it, do:
make -f Makefile.noX install
In addition to the library the sxpm tool is provided to show XPM file and
convert them from XPM1 or XPM2 to XPM version 3. If you have previously done
'make' or 'make all' you should already have it, otherwise just do:
cd sxpm; make
This application shows you most of the features of XPM and its source can be
used to quickly see how to use the provided functions.
By executing 'sxpm -help' you will get the usage.
Executing 'sxpm -plaid' will show a demo of the XpmCreatePixmapFromData
function. The pixmap is created from the static variable plaid defined in the
sxpm.c file. sxpm will end when you press the key 'q' in the created window.
Executing 'sxpm -plaid -sc lines_in_mix blue' will show the feature of
overriding color symbols giving a colorname, executing 'sxpm -plaid -sp
lines_in_mix 1' will show overriding giving a pixel value, and executing 'sxpm
-plaid -cp red 0' will show overriding giving a color value.
Then you should try 'sxpm -plaid -o output' to get an output file using the
XpmWriteFileFromPixmap function.
You can now try 'sxpm -plaid -o - -nod -rgb /usr/lib/X11/rgb.txt' to directly
get the pixmap printed out on the standard output with colornames instead of
rgb values.
Then you should try 'sxpm plaid.xpm' to use the XpmReadFileToPixmap function,
and 'cat plaid_mask.xpm|sxpm' to see how "transparent pixels" are handled.
The XpmCreatePixmapFromData function is on purpose called without any XpmInfos
flag to show the utility of this one. Indeed, compare the color section of the
two files foo and bar obtained from 'sxpm -nod -plaid -o foo' and 'sxpm -nod
plaid.xpm -o bar'. All the default colors and also the comments have been
restored.
To end look at plaid_ext.xpm and try "sxpm -nod plaid_ext.xpm -v" to see how
extensions are handled.
Of course, other combinations are allowed and should be tried. Thus, 'sxpm
plaid.xpm -o output -nod' will show you how to convert a file from XPM1 or XPM2
to a XPM version 3 using sxpm.
See the manual page for more detail.
The cxpm tool is provided to help you figure out whether an XPM file is correct
or not with regard to its format. If you have previously done 'make' or
'make all' you should already have it, otherwise just do:
cd cxpm; make
The related man page will tell you everything about it but here is a simple
example of what it does:
$ ./cxpm bogus_pixmap
Xpm Error: Invalid XPM file.
Error found line 3 near character 5
It is pretty limited but at least, unlike sxpm, it gives you some hint on where
the error occured within the file.
Several converters dealing with XPM and a pixmap editor can be found in the
xpm-contrib distribution. Also I recommend the use of netpbm to do any kind of
general image operations such as scaling, resizing, dithering, and to convert
from and to any other image format.
There is a mailing list to discuss about XPM which is xpm-talk@sophia.inria.fr.
Any request to subscribe should be sent to xpm-talk-request@sophia.inria.fr.
The archive of the xpm-talk list is available through the web at
http://zenon.inria.fr/koala/xpm-talk-hypermail
and through ftp at ftp://koala.inria.fr/pub/xpm/xpm-talk-archive
Please mail any bug reports or modifications done, comments, suggestions,
requests for updates or patches to port on another machine to:
Email: lehors@sophia.inria.fr
Phone: +33 (0)4 93 65 78 89
Surface Mail:
Arnaud Le Hors
Inria BP.93
2004, Route des lucioles
06902 Sophia Antipolis Cedex
FRANCE
Permission is hereby granted, free of charge, to any person obtaining a copy
of this software and associated documentation files (the "Software"), to
deal in the Software without restriction, including without limitation the
rights to use, copy, modify, merge, publish, distribute, sublicense, and/or
sell copies of the Software, and to permit persons to whom the Software is
furnished to do so, subject to the following conditions:
The above copyright notice and this permission notice shall be included in
all copies or substantial portions of the Software.
THE SOFTWARE IS PROVIDED "AS IS", WITHOUT WARRANTY OF ANY KIND, EXPRESS OR
IMPLIED, INCLUDING BUT NOT LIMITED TO THE WARRANTIES OF MERCHANTABILITY,
FITNESS FOR A PARTICULAR PURPOSE AND NONINFRINGEMENT. IN NO EVENT SHALL
GROUPE BULL BE LIABLE FOR ANY CLAIM, DAMAGES OR OTHER LIABILITY, WHETHER IN
AN ACTION OF CONTRACT, TORT OR OTHERWISE, ARISING FROM, OUT OF OR IN
CONNECTION WITH THE SOFTWARE OR THE USE OR OTHER DEALINGS IN THE SOFTWARE.
Except as contained in this notice, the name of GROUPE BULL shall not be
used in advertising or otherwise to promote the sale, use or other dealings
in this Software without prior written authorization from GROUPE BULL.
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."