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The following is a good example of the use of a panic, to highlight a programming error to a developer calling a function in class Bar of the Foo library, and passing in invalid arguments. The developer can determine which method is called incorrectly and x the problem:

hapters 60 through 62 covered all the basics of setting up a LAN, sharing resources on a local network, and access those shared resources through your My Network Places folder. This chapter assumes that you ve already done all of that, and know how to get to, and use, your My Network Places folder. In this chapter, we ll delve a little deeper into using shared network resources, focusing on things like opening and saving documents from remote resources, moving and copying files between networked computers, accessing remote Internet resources, and using UpPN devices.

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n To add new fonts to your system, use the Fonts folder. n To combine multiple files and folders into a single compressed folder (Zip file), select their icons. Then right-click any selected icon and choose Send To Compressed (zipped) Folder. n To extract files and folders from a Zip file, right-click its icon and choose Extract All. n To take and annotate screenshots, use the Snipping Tool. n To resize pictures, use Paint (unless you have a better graphics program installed). n To record your spoken voice, use Sound Recorder. n Windows Calendar is a great way to keep track of, and share, appointments.

if not as openly innovative, then at least as far-sighted and consistent with Rome s overall aspiration to peace in the empire Particularly malevolent ancient historians apparently deemed this to be a character aw in Commodus If we look at it from the perspective outlined above, however, it may well have been the very opposite Mazzarino s research on the relationship between Commodus and the empire s emerging Christian communities came later than The Fall of the Roman Empire, which adheres to the traditional hostile view of Commodus In the 1950s and early 1960s, Hollywood epics had emphasized the cruel, persecutory attitude toward Christianity on the part of Roman emperors and aristocrats, most extensively on view in two historically questionable but emotionally powerful lms, both adapted from extraordinarily popular novels: Mervyn LeRoy s Quo Vadis (1951) and William Wyler s Ben-Hur (1959).

Therefore any attribution of pro-Christian feelings to Commodus, one of the most roundly criticized of all Roman emperors, would have been unthinkable Commodus, whom ancient sources describe as similar to the ferocious, merciless Nero, was, in fact, quite unlike him, not least as an advocate of the minority religion that would later conquer the whole Roman Empire and even become its of cial religion with the Edict of Thessalonica in 380 As we have seen, Commodus political strategy, aside from the in uence of his favorite Marcia, was in general oriented toward an acceptable (at least to him) compromise with what today we might call diversity, be it a religious minority like the Christians or the phenomenon, increasing at that time, of barbarian peoples penetrating into the empire It is not by chance that the so-called barbarians were often Christian converts.

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The absence of such considerations and re ections from The Fall of the Roman Empire unfortunately works against the lm s second half, which looks much less accurate than the rst, set on the frontier and culminating in the magni cent scene of Marcus Aurelius funeral service The massacre of the Germanic farmers, whom we see, more or less plausibly, as people now integrated into the fabric of Roman society and willing to live peacefully under Rome s protection, sharply contrasts with the ideal of paci cation attributed to Commodus by all ancient sources, even the most hostile ones The historical Marcus Aurelius, the Hellenizing and Stoic emperor, did not refrain from war and religious repression in order to save his Rome both from external threats and from the internal threat of a short-sighted conservative senate.

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