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Octave is called quietly by means of "System Exec.vi" in "octave_exec.vi". Usually Octave creates a lot of stdout output when starting. To remove unwanted output, you can apply filter keyword, and only stdout output after the keyword will be returned. See a "multiply.m" Octave script. Octave errors are parsed in a simple way to create LabVIEW error, Octave warnings are ignored. In the case of error, call string of Octave is sent to the error description, so you can copy it and test it manually from windows console.

basically,i have downloaded the octave using the link you provided then the two V.Is that you have given and the multiply.m.i have put these 3 files in the same folder.i run test octave.vi and i get 0 as result stderr returns empty string,hence no error returns..Am thinking,since you have already tested it then this means that I am doing something wrong,if you can just give me some suggestions on what you think i could be doing wrong that might help me figure it out,,,i use windows Xp..i have trired setting changing result=value1.*value2 in .m file and setting result=2 and hence expecting that when i run test octave i will get a 2 as the result but it returns 0..(with no error returns)

Octave Portable Download

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And the GNU Octave is working? Did you tried to run octave separately from Labview and tested the multiply.m? The vi does nothing more than calling octave from commandline. I have tested it in winxp, unfortunately every windows OS is behaving slightly differently, and some errors shows up on stderr, but some errors shows only in stdout. Switch off the filter key and look at the full output of the command line. You can also take a look, what command is sent to System Exec.vi and try the command yourself in window command line.

awesome..i have run octave alone and that's when i figured out why i was getting the zero..basically value1 and value2 are passed from test octave.vi as floating points in string form,hence the 3 and 4 are passed as 3,0 and 4,0 respectively however multiply.m receives the the two variables as multiply(3,0,4,0) and since it's expecting only two variables it seems to me like it will pick the fast two numbers (in this case 3 and 0) and hence return the result as zero ...thank you very much

Anyway I am working on better solution using pipes. Pipes in windows are a pain, however it already works. With this solution the octave functions as some instrument. You initialize, send commands, reads variables etc. Unfortunately it is not yet finished.

2, Through special pipe. This is method I am using in new version of labview-octave interface, however it is quite complicated under windows (and very simple under linux if you use it). With this, you can directly write commands into octave and read out values.

3, Save data to file, load file in matlab. E.g. in octave you can save to csv. Or you can also find VI's for saving and reading data in Matlab's binary format. Octave can read or write into binary format.

As I said you can do it with method 2: you can create a new pipe to octave. And this is complicated under windows. You cannot use a simple routine such as system exec. You need to call windows api to create a new pipe to octave, open this pipe in labview and from labview read out a value of result. You do not have to add a printf to your function.

Hi kaero,i am using a v.i which makes more than one call to octave through system Exec.vi,however the actual launching of octave seems to takes some time and therefore increasing the total time it takes to execute this v.i,,,do you know of anyways of making the launching of octave when called by labview faster?

It is the number seven, not eight, that plays the principal rle in Jewish heortology and dominates the cycle of the year. Every seventh day is a sabbath; the seventh month is sacred; the seventh year is a sabbatical year. The jubilee year was brought about by the number seven multiplied by seven; the feast of the Azymes lasted seven days, like the paschal feast; the feast of Pentecost was seven times seven days after the Pasch; the feast of the Tabernacles lasted seven days, the days of convocation numbered seven (Willis, "Worship of the Old Covenant", 190-1; "Dict. of the Bible", s.v. Feast and Fasts, I, 859). However, the octave day, without having the symbolic importance of the seventh day, had also its rle. The eighth day was the day of circumcision (Genesis 21:4; Leviticus 12:3; Luke 1:59; Acts 7:8 etc.). The feast of the Tabernacles, which as we have said lasted seven days, was followed on the eighth by a solemnity which may be considered as an octave (Leviticus 23:36, 39; Numbers 29:35; Nehemiah 8:18); the eighth day was the day of certain sacrifices (Leviticus 14:10, 23; 15:14, 29; Numbers 6:10). It was on the eighth day, too, that the feast of the dedication of the Temple under Solomon, and of its purifications under Ezechias concluded (2 Chronicles 7:9; 29:17). The ogdoad of the Egyptians and similar numerical phantasies among other peoples had no influence on Christian liturgy. Gavant's opinion that the custom of celebrating the octave of feasts dates back to the days of the Apostles is devoid of proof (Thesaurus sacr. rit., 31 sq.). At first the Christian feasts have no octaves. Sunday, which may in a sense be considered the first Christian feast, falls on the seventh day; the feasts of Easter and Pentecost, which are, with Sunday the most ancient, form as it were only a single feast of fifty days. The feast of Christmas, which too is very old, had originally no octave.

In the fourth century, when the primitive idea of the fifty days' feast of the paschal time began to grow dim, Easter and Pentecost were given octaves. Possibly at first this was only a baptismal custom, the neophytes remaining in a kind of joyful retreat from Easter or Pentecost till the following Sunday. Moreover, the Sunday which, after the feasts of Easter and Pentecost, fell on the eighth day, came as a natural conclusion of the seven feast days after these two festivals. The octave, therefore, would have in a certain sense developed of its own accord. If this be so we may say, contrary to the common opinion that Christians borrowed the idea of the octave from the Jews this custom grew spontaneously on Christian soil. However, it must be said that the first Christian octave known to history is the dedication of the Churches of Tyre and Jerusalem, under Constantine, and that these solemnities, in imitation of the dedication of the Jewish Temple, lasted eight days (Eusebius, "De vita Constant"., III, xxx sq.; Sozomen, Church History II.26). This feast may possibly have influenced the adoption of the octave by the Christians. From the fourth century onwards the celebration of octaves is mentioned more frequently. It occurs in the Apostolic Constitutions, the sermons of the Fathers, the Councils (Apostolic Constitutions VIII.33 and V.20; Augustine, "De div. temp.", i; "Ep.", lv, 32, 33 etc.; "Peregrinatio Etheri", ed. Gamurrini, p. 100; cf. Cabrol, "Etude sur la Peregrinatio", Paris, 1895, pp. "Concil . Matisc. II", ii; "Concil. In Trullo", lvi.

The liturgy of the octave assumed its present form slowly. In the first period, that is from the fourth to the sixth and even seventh century, little thought seems to have been given to varying the liturgical formul during the eight days. The sacramentaries of Gelasius and St. Gregory make no mention of the intervening days; on the octave day the office of the feast is repeated. The dies octava is indeed made more prominent by the liturgy. The Sunday following Easter (i.e. Sunday in albis) and the octave day of Christmas (now the Circumcision) are treated very early as feast days by the liturgy. Certain octaves were considered as privileged days, on which work was forbidden. The courts and theatres were closed ("Cod. Theod.", XV, tit. v de spect. leg. 5; IX, de qust. leg. 7; "Conc. Mog", 813, c. xxxvi). After Easter, Pentecost, and Christmas had received octaves, the tendency was to have an octave for all the solemn feasts. Etheria speaks of the feast of the Dedication (cf. Cabrol, op. cit., pp. 128-9). Theodomar, a contemporary of Charlemagne, speaks only of the octaves of Christmas and the Epiphany but it must not be concluded that he was ignorant of those of Easter and Pentecost, which were more celebrated.

The practice of having octaves for the feasts of the saints does not seem to be older than the eighth century, and even then it was peculiar to the Latins. From the ninth century it becomes more frequent. The capitularies of Charlemagne speak of the octaves of Christmas, the Epiphany, and Easter. Amalarius, after mentioning the four octaves of Christmas, the Epiphany, Easter, and Pentecost, tells us that it was customary in his time to celebrate the octaves of the feasts of Sts. Peter and Paul and other saints, "quorum festivitas apud nos clarior habetur . . . . et quorum consuetudo diversarum ecclesiarum octavas celebrat" (De eccl. offic., IV, xxxvi). In the thirteenth century this custom extends to many other feasts, under the influence of the Franciscans, who then exerted a preponderating influence on the formation of the modern Breviary (Bumer-Biron, "Hist. du Breviaire", II, 31, 71, 199). The Franciscan feasts of Sts. Francis, Clare, Anthony of Padua, Bernadine etc., had their octaves. At the time of the reformation of the Breviary (Breviary of St. Pius V, 1568) the question of regulating the octaves was considered. Two kinds of octaves were distinguished, those of feasts of our Lord, and those of saints and the dedication. In the first category are further distinguished principal feasts  those of Easter and Pentecost, which had specially privileged octaves, and those of Christmas, the Epiphany, and Corpus Christi, which were privileged (the Ascension octave was not privileged). Octaves, which exclude all or practically all occurring; and transferred feasts, are called privileged. The octaves of saints were treated almost like that of the Ascension. This classification entailed the application of a certain number of rubrics, the details of which can be found in Bumer-Biron, op. cit., II, 199-200. For the changes introduced under Leo XIII, cf. ibid., 462, and also the rubrics of the Breviary. Under OCTAVARIUM ROMANUM there is an account of Gavanti's attempt to provide a more varied offce for the octaves. e24fc04721