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I RENTAL EDITION

PRINCIPLE

Steven A. Beeb
Susan J. Beeb
Diana,
 B r1e 。 ntents

” Identifying Foundations of Human Communication 1

2 Exploring Self-Awareness and Communication 27

nyny

A
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3 Understanding Verbal Messages

OAY
4 Understanding Nonverbal Messages
--
!5 Listening and Responding

6 Adapting to Others: Diversity and Communication 117

7 Understanding Interpersonal Communication 148

B E时1ancing Relationships 168

9 Understanding Group and Team Performance 193

咱O E时1ancing Group and Team Performance 215

叮叮 Developing Your Speech 246

12 Organizing and Outlining Your Speech 274

13 Delivering Your Speech 293

’4
4 Speaking to Inform 318

1 !5 Speaking to Persuade 337

A Interviewing 363

B Sample Speeches for Discussion and Evaluation 385

VII
This page intentionally left blank
 c。ntents

Preface xv

」些旦哩哇些些些些些止一一一一一_J
Principle Three: E旺ectively Use and Interpret
咱 Identifying
Foundations of Human Nonverbal Messages 22
Communication 1 Principle Four: Listen and Respondτhoughtfully
2 to Others 23
Why Study Communication?
344 Principle Five: Appropriately Adapt Messages
To Improve Your Employab过ity
to Others 23
To k口prove Your Relationships
STUDY GUIDE: Re vie w, Apply, and Assess 24
To Improve Your Health
5 Review • Key Terms • Apply • Assess
The Communication Process
56 The Principle Points
Communication Defined
Communication Characteristics
9 2 Exploring Self-Awareness and
Con1munication Models
901 Communication 27
Communication as Action: Message Transfer
咱i

Communication as Interaction: Message Exchange nynu

叮4
Self-Awareness: How Well Do You Know Yourself?
吨i

Communication as Transaction: Message Creation

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2 Self-Concept: Who Are You?
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Con1munication Competence

3
333 Self-Concept Components
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The Message Should Be Understood c。mmunicati。n & Diversity: Self-Concept from

31
咆i

The Message Should Achieve Its Intended Effect East and West
33
12
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The Message Should Be Ethical One or Many Selves?

c。mmunicati。n & Ethics: Is There a Universal How the Self-Concept Develops
4
4，

Ethical c。de? 34
4 Self-Esteem: What's Your Value?
咱i

Communication in the 21st Century 333

556
55 Gender
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Immediate Communication Social Comparisons

噜i

Frequent Communication Self-Expectations

c。mmunication & Social Media: Got Facebook? 36
Communication & S。cial Media: The “ Selfie”
au 叮／叮
4E

H。w We Connect on s。cial Media 37

Self-Fulfilling Prophecy
咱i

Communication That Meets Our Needs 37

Communication and the Enhancement of Self-Esteem
咱i
J

Comfortable Communication 37
Engage in Positive Self-Talk
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Con1munication Contexts
c。mmunicati。n & Ethics: Can Y。u Have TOO
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Interpersonal Communication 38
Much Self-Esteem?
咱i

Group Communication 89990

33334
Visualize
咱i

Presentational Communication Reframe

Applying Communication in Organizational and Develop Honest Relationships
Health Contexts 19
Surround Yourself with Positive People
Communication Principles for a Lifetime 19
Lose Your Baggage
Principle One: Be Aware of Your Communication with 40
The Perception Process
Yourself and Others 20 4444
1123
Stage One: Attention and Selection
c。mmunicati。”＆ Diversity: Communication Principles
for a Lifetime: Principles for All Cultures? 20 Stage Two: Organization
Principle Two: Effectively Use and Interpret Stage Three: Interpretation
Verbal Messages 21 When Perceptions Vary

IX
x Contents

A
哇
Communicate to Enhance Your Powers of Perception The Nature of Nonverbal Communication 74
4456

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Increase Your Awareness The Culture-Bound Nature of Nonverbal

A
哇
Avoid Stereotypes Communication 74

A崎
The Rule-Governed Nature of Nonverbal

AA 斗
Check Your Perceptions
Communication 74
STUDY GUIDE: Review, Apply, and Assess
Review• Key Terms• Apply• Assess The Ambiguous Nature of Nonverbal Communication 75
c。mmunication & Diversity: Less。ns from a Student
The Principle Points
in a Wheelchair 75
3 Understanding Verbal Messages 49 The Continuous Nature of Nonverbal Communication 76
The Nonlinguistic Nature of Nonverbal

1i
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Why Focus on Language? Communication 76

。ι
The Nature of Language The Multichanneled Nature of Nonverbal

句ι
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People Use Words as Symbols Communication 77
People Attach Meanings to Words 52 Codes of Nonverbal Communication 77
People Create Denotative and Connotative Meanings Appearance 77
for L叩ords 53 Body Movement, Gestures, and Posture 78
People Convey Concrete and Abstract Meanings c。mmunicati。n & Social Media: Fitness Posts 。n
through L叩ords 53 s。cial Media: D。 c。mparis。ns Have c。nsequences? 78
Meanings Are Culture Bound 54 Eye Contact 79
c。mmunication & S。cial Media: T\。 Tweet 。r N。t Facial Expressions 80
to Tweet: 140 Characters 。r Less 54 Touch 81
扎1eanings Are Context Bound 55 The Voice 82
The Power of Words 55 Physical Environment, Space, and Territory 83
Confronting Bias in Lan伊age 56 How to Interpret Nonverbal Cues More Accurately 85
Biased Language: Race, Ethnicity, Nationality, An Application of Nonverbal Communication Research:
and Religion 57 Detecting Deception 86
Biased Language: Sex, Gender, and Sexual
STUDY GUIDE: Review, Apply, and Assess 88
Orientation 57
Review• Key Terms• Apply• Assess
c。mmunication & Diversity: Sex/Gender Complexity:
The Principle Points
Faceb。。k’s Fifty-Six Terms for Gender Identity 59
au
nu

c。mmunication & Ethics:“That’s So Gay!”

fo 5 Listening and Responding 91
－－

Biased Language: Age, Class, and Ability

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The Importance of Listening and Responding Skills 92

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Using Words to Establish Supportive Relationships

Describe Your Own Feelings Rather Than Listening Enhances Our Relationships
233
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Evaluate Others 63 with Others
Solve Problems Rather Than Control Others 63 Listening Helps Us Collaborate with Others
Empathize Rather Than Remain Detached from Others 64 Listening Links Speaker and Audience
4
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Be Flexible Rather Than Rigid Toward Others 64 How We Listen
44455
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Present Yourself as Equal Rather Than Superior 64 Selecting
Avoid Gunny-Sacking 65 Attending
STUDY GUIDE: Review, Apply, and Assess 66 Understanding
Review• Key Terms• Apply• Assess Remembering /

QJ
The Principle Points Responding
5
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Listening Styles
4 Understanding Nonverbal Messages 69 56667
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Relational Listening Style
叭Thy Focus on Nonverbal Communication? 71 Analytical Listening Style
Nonverbal Messages Communicate Feelings and Critical Listening Style /

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Attitudes 71 Task-Oriented Listening Style
Nonverbal Messages Are More Believable Than The Benefits of Understanding Your Listening Style
8
QJ
Verbal Ones 72 Listening Barriers
80
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Nonverbal Messages Are Critical to Successful Self Barriers
11
Relationships 72 Information-Processing Barriers
c。mmunication & Ethics: D。 We Have a Rhythm
3 Communication & Diversity: Does Gender Influence
弓’ 巧／

Or Are You Just Mimicking Me? Listening Skill? 101

3
Nonverbal Messages Serve Multiple Functions Context Barriers 102
 Contents XI

Improving Your Listening Skills 103 Defining Culture 125

Stop: Turn Off Competing Messages 104 c。mmunicati。n & Diversity: Diversity Almanac 126
Look: Listen w ith Your Eyes 105 Communicati。n&S。cial Media: Adapting t。

Listen: Understand Both Details and M司or Ideas 106 Differences When Making E-Connecti 。ns 127
Improving Your Responding Skills 108 Cultural Contexts 128
Responding to Clarify and Confirm Understanding 108 Cultural Values 128
c。mmunicati。n&S。cial Media: Keep s。cial Barriers to Bridging Differences and Adapting to Others 133
Media s。cial 110 Assuming Superiority 133
Responding to Empathize with Others 111 Assurr吐ng Similarity 134
c。mmunication & Ethics: Paraphrase Properly 112 Assu口吐ng Differences 135
Responding to Provide Social Support 112 Stereotyping and P叫udice 136
STUDY GUIDE: Review, Apply, and Assess 115 c。mmunication & Ethics: Can Stere。typing Others

Review• Key Terms• Apply• Assess Ever Be a G。。d Idea? 136

The Principle Points Adapting to Others Who Are Different from You 137
Aim for Intercultural Communication Competence 137
Seek Information 139
6 Adapting to Others: Diversity
Ask Questions and Listen 139
and Communication 117
Tolerate Ambiguity 140
Understanding Diversity 119 Develop Mindfulness 140
Sex and Gender 119 Become Other Oriented 140
Gender Identity and Sexual Orientation 121 Ethically Adapt to Others 142
Age 122 STUDY GUIDE: Review, Apply, and Assess 145
Ethnicity 124 Review• Key Terms• Apply• Assess
Culture and Communication 125 The Principle Points

Friendship Matters 169

7 Understanding Interpersonal
Family Matters 171
Communication 148 c。mmunication & S。cial Media: The J。”（and w。es)

What Is Interpersonal Communication? 149 。f the Video Chat 172

Initiating Relationships 150 Colleagues Matter 172
Interpersonal Attraction: Why We Like Whom We Like 151 Stages of Relationship Development 173
c。mmunication & Diversity: Besties: Straight w。men Relational Escalation 174
and Gay Men 151 Relational De-Escalation 175
Communicating Our Attraction 154 c。mmunication & Ethics: Cyber Infidelity:

c。mmunication & Social Media: C。nsider the Flirtm。1ji 155 Is It Cheating If y。u Don ’t Actually Touch? 176
k让tiating Relationships 155 Relationship Dissolution (a.k.a. the Breakup) 177
Maintaining Relationships 159 Best Practices in Breaking Up 177
Self-Disclosure: Revealing Yourself to Others 159 After the Breakup: Communicating with an Ex 179
Properties of Self-Disclosure 160 Tensions in Relationsh伊： The Dialectical Perspective 179
c。mmunication & S。cial Media: Becoming Faceb。。k Managing Interpersonal Conflict 180
Official: A Current Incarnation 。f “G。ing Steady,” Constructive Versus Destructive Conflict 180
“ Wearing a Letter Jacket，”。r “Getting Pinned" 161 Types of Conflict 182
Two Models of SelιDisclosure 161 Properties of Conflict 182
Expressing Emotions 163 c。mmunication & Diversity: Coping with c。nflict acr。SS
c。mmunication & Ethics: Are You a Blurter? 163 Cultures 183
STUDY GUIDE: Review, Apply, and Assess 165 Styles of 孔1anaging Conflict 184
Review• Key Terms• Apply• Assess Conflict Management Skills 185
The Principle Points STUDY GUIDE: Review, Apply, and Assess 188
Review• Key Terms• Apply• Assess
B E时1ancing Relationships 168 The Principle Points
The Importance of Relationships: Friends, Famil予
and Colleagues 169
XII Contents

I UNIT Ill COMMUNICATING IN GROUPS AND TEAMS I

Identi句r a Clear, Elevating Goal 217

B Understanding Group and Team
Develop a Results-Driven Structure 217
Performance 193 Gather and Share Appropriate Information 218
Groups and Teams Defined 195 Develop Options 218
Communicating in Small Groups 195 Evaluate Ideas 219
c。mmunicati。n&S。cial Media: Keep Your Ph。ne Develop Sensitivity toward Others 219
Out of Sight 197 Develop a Positive Personal Style 220
Communicating in Teams 197 Structuring Group and Team Problem Solving 221
c。mmunication & Ethics: H。w Far w。uld y。u Got。 Step 1: Identify and Define the Problem 222
Achieve a Team G。al? 198
Step 2: Analyze the Problem 223
When Not to Collaborate in Groups and Teams 198
Step 3: Generate Creative Solutions 224
Group and Team Dynamics 199 Step 4: Select the Best Solution 226
Roles 199 Communication & Ethics: What If Someone Can’t
Rules 202 St。p Judging? 226
Norms 203 Step 5: Take Action 228
Status 204 E出anc出g Group and Team Leadership 229
Power 204 Trait Approach 229
Cohesiveness 206 Functional Approach 230
Group 缸1d Team Developn1ent 207 Styles Approach 231
Orientation 208 Situational Approach 232
Conflict 208 Communication & Diversity: Deep and Surface Diversity:
Emergence 209 Which Differences Make a Difference? 233
Reinforcement 209 Transformational Leadership 234
Communication & Diversity: The Impact of Individualism E时1ancing
Group and Team Meetings 235
and c。llectivism on Groups and Teams 21 O Manage Meeting Structure 235
The Process Nature of Group Phases 210 Manage Meeting Interaction 237
STUDY GUIDE: Review, Apply, and Assess 212 Communication & Social Media: Virtual Meeting Tips 238
Review • Key Terms • Apply • Assess STUDY GUIDE: Review, Apply, and Assess 241
The Principle Points Review • Key Terms • Apply • Assess
The Principle Points
10 E时1ancing Group and Team
P erf ormance 215
What Effective Group and Team Members Do 217

Selecting and Narrowing Your Topic 251

唱唱 Devel oping Your Speech 246
Who Is the Audience? 251
Overviewing the Public Speaking Process 247 What Is the Occasion? 252
Building Your Confidence 248 What Are My Interests 缸1d Experiences? 252
Developing Your Speech Step by Step: Considering Conducting Silent Brainstorrr让ng 252
y。ur Audience 249 Scanning Web Directories and Web Pages 253
Understand Public Speaking Anxiety 249 Listening and Reading for Topic Ideas 253
Know How to Develop a Speech 250 Devel。ping Your Speech Step by Step: Selecting and
Be Prepared 250 Narrowing Your Topic 253
Give Yourself a Mental Pep Talk 250 Ident证yingYo旧 Purpose 254
Use Deep-Breathing Techniques 250 General Purpose 254
Focus on Your Audience 250 Specific Purpose 255
Focus on Your Message 251 Communication & Ethics: Is It Ethical t。 Buy

Take Advantage of Opportunities to Speak 251 a Speech? 256

Explore Additional Resources 251 Developing Your Central Idea 256
 Contents XIII

Developing Your Speech Step by Step: Identifying Sample Preparati。n Outline 287
y。ur Purp。se 256 STUDY GUIDE: Review, Apply, and Assess 290
An Audience-Centered Idea 257 Review• Key Terms• Apply• Assess
A Single Idea 258 The Principle Points
A Complete Declarative Sentence 258
Direct, Specific Language 258 13 Delivering Your Speech 293
Developing Your Speech Step by Step: Devel。ping
y。ur Central Idea 259 Methods of Delivery 294
Manuscript Speaking 295
Generating Main Ideas 259
Memor垃ed Speaking 295
Does the Central Idea Have Logical Divisions? 259
Impromptu Speaking 296
Can You Think of Several Reasons the Central
Idea Is True? 260 Extemporaneous Speaking 296
Can You Support the Central Idea with a Series of E任ectiveVerbal Delivery 297
Steps or a Chronological Sequence? 260 Using Words Clearly 297
Gathering Supporting Material 261 Using Words Accurately 298
Sources of Supporting Material 261 Crafting Memorable Word Structures 298
Devel。ping Y。ur Speech Step by Step: Generating Y。ur Effective Nonverbal Delivery 300
Main Ideas 261 Eye Contact 300
c。mmunicati。n & Social Media: Faceb。。k and Communication & Diversity: The Academic Quarter 301
the 2016 U.S. Presidential Campaign 263 Physical Delivery 301
Types of Supporting Material 264 Facial Expression 303
Devel。ping Y。ur Speech Step by Step: Gathering
Vocal Delivery 303
Supp。rting Material 267
Devel。ping Your Speech Step by Step: Rehearsing
c。mmunicati。n & Diversity: H。w t。 Adapt to Your
y。ur Speech 305
Diverse Audience 269
Appearance 305
Acknowledgr丑ent of Supporting Material 269
Effective Presentation Aids 306
STUDY GUIDE: Review, Apply, and Assess 271
Types of Presentation Aids 306
Review• Key Terms• Apply• Assess
c。mmunication & S。cial Media: C。mmunicating
The Principle Points
Social Media Statistics with c。mputer-Generated
Presentati。n Aids 308
句2 Organizing and Outlining c。mmunication & Ethics: Pr。fanity in an Audio
Your Speech 274 Presentati。n Aid 310
Organizing Your Main Ideas 275 Additional Guidelines for Preparing and Using
Presentation Aids 310
Communicati。n & Social Media: Your Speech as a
“C。ntent Sandwich" 275 Some Final Tips for Rehearsing and Delivering
Organizing Ideas Topically 276 Your Speech 312
Organizing Ideas Chronologically 276 Developing Your Speech Step by Step: Delivering
y。ur Speech 313
Organizing Ideas Spatially 277
Criteria for Evaluating Speeches 314
Organizing Ideas to Show Cause and E任ect 277
Organizing Ideas by Problem and Solution 277 STUDY GUIDE: Review, Apply, and Assess 315
Review• Key Terms• Apply• Assess
c。mmunication & Diversity: Ackn。wledging
Cultural Differences in Organizing Messages 278 The Principle Points
c。mmunication & Ethics: The Ethics of Primacy
and Recency 279 14 Speaking to Inform 318
Organizing Your Supporting Material 279 Types of Informative Speeches 319
Signposting: Organizing Your Speech for the Ears Speeches about Objects 319
of Others 280 Speeches about Procedures 320
Previews 280 Speeches about People 320
Verbal and Nonverbal Transitions 280 c。mmunication & Ethics: Confidential 。r
Summaries 281 p。tentially Dangerous Inf。rmati。n 321
Introducing and Concluding Your Speech 281 Speeches about Events 321
Introductions 282 Speeches about Ideas 322
Conclusions 283 Strategies for Organizing Your Informative Speech 322
Outlir由1.g
Your Speech 285 Organizing Speeches about Objects 322
Preparation Outline 285 Organizing Speeches about Procedures 323
Speaking Notes 286 Organizing Speeches about People 323
XIV Contents

Organizing Speeches about Events 324 The Unreceptive Audience 355

Organizing Speeches about Ideas 324 Sample Persuasive Speech:“Private Ambulances,” by
Strategies for Making Your Informative Speech Clear 325 Blake Bergeron 356
Simplify Ideas 325 STUDY GUIDE: Review, Apply, and Assess 359
Communicati。n & Diversity: Using an Interpreter 325 Review• Key Terms• Apply• Assess
Pace Your Information Flow 326 The Principle Points
Relate New Information to Old 326
A Interviewing 363
Strategies for Ma挝ng Your Informative Speech
Interesting 326 Types of Interviews 364
Relate to Your Listeners' Interests 326 Information-Gathering Interview 364
Use Attention-Getting Supporting Material 327 Appraisal Interview 365
Establish a Motive for Your Audience to Listen to You 327 Problem-Solving Interview 365
Use Word Pictures 328 Persuasion Interview 365
c。mmunication & S。cial Media:“ Killer ” Presentations Job Interview 365
on Social Media 329 Phases of an Interview 366
Create Interesting Presentation Aids 329 The Opening 366
Use Humor 329 The Body: Asking Questions 367
Strategies for Making Your Informative Speech The Conclusion 369
Memorable 330 How to Be Interviewed for a Job 370
Build in Redundancy 331 Be Aware of Your Skills and Abilities 370
Use Adult Learning Principles 331 Prepare Your Resume 370
Reinforce Key Ideas Verbally 331 Sample Resume 373
Reinforce Key Ideas Nonverbally 331 Identify the Needs of Your Potential Employer 374
Sample Informative Speech:“Elvis,” by Angelitta Armij。 333
Look and Communicate Your Best 374
STUDY GUIDE: Review, Apply, and Assess 335 Polish Your Online Appearance 375
Review• Key Terms• Apply• Assess Communicati。n & Social Media: Putting Your
The Principle Points Best Faceb。。K Image F。rward 376
Listen, Respond, and Ask Appropriate Questions 376
’ I !5 Speaking to Persuade 337
Follow Up after the Interview 378
Understanding Persuasion 338 How to Be Interviewed in an Information-Gathering
Persuasion Defined 338 Interview 378
The Psychology of Persuasion 338 Prepare for the Interview 378
c。mmunication & Ethics: Hidden Agendas 339 Listen E任ectively 379
Developing Your Audience-Centered Persuasive Speech 342 Respond Appropriately 379
Narrowing Your Topic 342 The Responsibilities of the Interviewer 379
Ident证ying Your Purpose 342 Be Aware of Biases and Pr同udices 380
Developing Your Central Idea as a Persuasive Adapt to an Interviewee's Behavior 380
Proposition 343 Deal Wisely w ith Sensitive Content 380
Supporting Yo旧 Persuasive Message with Credibi且ty, Listen Effectively 380
Logic, and Emotion 344 Record Information 381
Ethos: Establishing Your Credibility 344 Ask Appropriate Questions 381
Logos: Using Evidence and Reasoning 346 STUDY GUIDE: Review, Apply, and Assess 382
c。mmunicati。n & Diversity:“Elementary Reasoning, Review• Key Terms• Apply• Assess
My Dear Watson ” 347
The Principle Points
Pathos: Using Emotion 348
Organizing Your Persuasive Message 349 B Sample Speeches for Discussion
Problem-Solution 349 and Evaluation 385
Cause and Effect 350
Informative Speech: Audism," by Cimmi Alvarez
11 385
Refutation 351
The Motivated Sequence 351 Persuasive Speech: ''Doctors and Sex Abuse,'’ by
Cole Hanzlicek 387
c。mmunication & S。cial Media: The M。tivated
忧
w 扬 扬历

Sequence in Advertising
Notes 391
Adapting Ideas to People and People to Ideas
Credits 429
η1e Receptive Audience
Index 433
The Neutral Audience
 rerace

ommunication is essential for life. The purpose of this book is to document

this claim by presenting fundamental principles of human communication
that enhance the quality of our communication with others as well as the
quality of our own lives. Most students who read this book will take only one course
in communication during their entire college career. We want students to view this
course on communication as a vital, life-enriching one that will help them enhance
their communication with others-not just as another course in a string of curricular
requirements. Because communication is 缸1 essential element of living, we want stu-
dents to remember essential communication principles and skills for the rest of their
lives. To remember and apply these essential communication principles, we believe
students need a digest of classic and contemporary research and practice that will help
them with both the mundane and the magr让ficent, the eve巧day and the ever-important
communication experiences that constitute the fabric of their lives.
In this edition, as in the six that preceded it, we strive to create a highly appealing,
easy-to-use text that is more effective than ever in helping students understand and use
the five vital principles of communication.

Revel TM
Revel is an interactive learn扛1g environment that deeply engages students and prepares
them for class. Media and assessment integrated d让ectly within the authors' narrative
lets students read, explore interactive content, and practice in one continuous learn-
ing path. 卫1anks to the d严1amic reading experience in Revel, students come to class
prepared to discuss, apply, and learn from instructors and from each other.
Learn more about Revel
www.pearson .com/ revel

Special Features for Communication Students

Revel is a dynamic learning experience that offers students a way to study the content
and topics relevant to communication in a whole new way. Rather than simply offering
opportunities to read about and study public speaking, Revel facilitates deep, engaging
interactions with the concepts that matter most. For example, as they are introduced to
the concept of communication competence in Chapter 1, students are prompted to com-
plete a self-assessment of their own self-perceived communication competence. Also
in Chapter 1, students are first presented with our pentagon model, which illustrates
the relationships among the five communication principles that are the overarching
structure of the book. In Revel, students can interact with this 自gure to learn more about

xv
XVI Preface

Vide。 Self-Check: Listening these five principles. By providing opportunities to read

3 quest，。ns about and practice communication concepts and techniques
in tandem, Revel engages students directly and 让nmediatel予
which leads to a better understanding of course material.
A wealth of student and instructor resources and interactive
materials can be found within Revel. Some of our favorites
include:

• Audio Excerpts and Speech Annotations

Students can listen to audio recordings of interpersonal con-
versations, typical and useful phrases for group discussions,
凡阳川 叫 司， 十 四 。~~ I and public speech excerpts while they read. These audio
clips bring examples and communication tips to life.
1. A臼ording to the video, what component of communicat ion d。 we s tudy the
m。st?
• Videos and Video Self-Checks
Gesl川『W

\'lntir'lg
Students are presented with video examples throughout the
Listening book on topics such as ethical communication, diversity and
Speaking
understanding, perception and self, active listening, listening
barriers, effective group roles, and leadership styles, among
other topics. Many videos have correlating self-checks,
enabling students to test their knowledge.

• Interactive Figures
Interactive figures show processes in action and provide active visualizations for
most of the 自gures in the text.

Figur e 5.1 What You Do w ith y。ur Communic ation Ti me

”
You llsten a lot: A typical st udent spends about percent of his or her
communication time writi ng, 17 percent reading, 17 percent spe串 king, and at least 55
percent listening.

Read

Start Challenge

• Integrated Writing Opportunities

To help students connect chapter content with personal meaning, each chapter
offers two varieties of writing prompts: Journal prompts elicit free-form, topic-
specific responses (one per module) and an end-of-chapter Shared Wri由1gprompt
encourages students to share and reply to each other ’ s brief responses to high-
interest topics.
For more information about all of the tools and resources in Revel and access to
your own Revel account for the Communication: Principles for a L沪time, Seventh Edition,
go to www.pearson.com/revel.
 Preface XVII

& SOCIAL MEDIA

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has also led us to make some changes. One immediate change you'll 。阳、由VCIIXI lo a φ属“’时，＃$民居咀呻ok •hlllnd-.i° OI
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see in this edition is a fresh new design with many new photos to help 剧。曲曲＝· t,lttl mo,.ql In 皿ι刷It. "',-,0咽:.'I~.
Slop, 11'11il. ，固自睛回曲’缸凰橱”啕回跑回伽唱’ )(al
draw today's visually oriented learners into the text. W咱灿佛”t 0( M唰．帽份制 阳坦帽恤， mq/1
g咱饥 民”P 翩翩”’由回嚣凰

We have also included the following new features in every

chapter:

• New Communication & Social Media features explore ways to effectively use
social media as an important communication tool.
• The chapter-end Study Guide has been significantly revised and reorganized for
this edition. Learning objectives, review summaries, key terms, and apply and
assess questions are now organized by section. These features have been designed
to help students master chapter content, prepare for exams, and apply chapter
concepts to their own lives.

) AEVIEW, APPLY, AND ASSESS

The lmpo内ance of Listening and Listening Styles
Responding Skills 5.3 Describe t 。u r listening styles.
5. 1 Explain the principle ot listening and n踊p。nding
RE飞·1rw, Each person develops a pref，町red lis tening
thoughttul!y t。。m町雹．
s tyle based on hl.S or her perMlnrutty, the listening •ltu•·
RE、：:O:W:You spend m。re time listening than doing any tion, and th e listening goal. The four list四ing style• 盯e
oth町 communication activity. Being• good lis tener and relational，归回lytical, critical, and task oriented. Kn。wing

responding though时ully t。 others w ill help you your typical listening •tyle CM help you 荔dapt y。ur lis·
t由由、g approach t。r ma啤mumlis捕归g effectiven吕＆
· 岛、hance 暗暗年1ality of y。旧h悟rper回nal relationships.
· 臼叫。p good collaboration , kills. K 缸E RM
• Po电e a s田nger 峰、k between speak凹 and audien世 listening •1le aitical listeners
四lati哑回l lis栓，lel"S 曾cond gu回sing
Al'I' Iden崎 •P阳＂fie i时阳晒 from your own expe· onnly阳l listeners t.,sk咱ri回回d lis teners
rier、ce in whicl、 p。or listen ins s kills resulted in a sis·

• Significantly updated and expanded research incorporates the latest research

findings about the principles and skills of human communication.
• Fresh, contemporary examples and illustrations are ones to which students can
relate.
• New photos and illustrations amplify the content of our message.
飞Ne飞re also updated popular continuing features that appear LEARNING OBJECTIVES
throughout the book, including the following: After studying this chapter, you should be able t。
• Revised learning objectives appear at the beginning of each chapter 5.1 Explain the principle of listening and responding
thoughtfully to others.
to provide students with advance organizers and reading goals for
approaching the chapter. 5.2 Identify the elements of the listening process.
5.3 Describe four listening styles.
• Revised Communication & Diversity features complement and
expand discussions of new applications of research about diversity
throughout the book.
• Revised Communication & Ethics features reinforce the 让口portance of being an
ethical communicator and may spark discussion of ethical questions.
XVIII Preface

Delivering Your S p臼ch

而e long-awaited day of D田erae’s speech has arrived at last. She got a 仙II night’s sleep last night and ate
a light breakfast before se忧ing out for class.
As she waits to speak, Dezerae visualizes herself delivering her speech calmly and con白dentν－
When her name is called, she rises, walks t。伽e front of the room, and establishes eye contact with her
audience before she begins to speak. Dezerae focus郎。n adapting her message to her listeners. She
looks at individual members of her audience, uses pu 币。seful and wet卡ti med gestures, and speaks
loudly and clearly.
Even befo附 she hears her classmates' applause，。阻erae knαNS 叶飞at her spe饵h h笛 gone well.

• Revis ed Developing Your Speech Step by Step features in the public speaking
chapters walk students through the process of designing and delivering a speech.
• Two new speeches in Appendix B model best practices in public speaking.

We’ ve made many other spec迁ic changes to chapter content throughout the book.
Here’ s a brief list of selected m句or revisions, changes, and additions that we’ ve made
to spec凶c chapters:

Chapter 1: Identifying F。undati。ns of Human Communication More examples

of social media use and information about online relationship dev elopment are
provided in this chapter. Additional research on frequent communication and
excessive multitasking has also been included. Data on the top factors for obtaining
employ ment immediately after college have been updated. The Revel v ersion
includes interactive figures showing models of communication as action, interaction,
and transaction. There are als o v ideos with accompanying Video Self-Checks ,
enabling students to test their know ledge of topics, such as miscommunication and
ethical communication.

Chapter 2: Self-Awareness and Communication A revised chapter introduction

focuses on privacy and social media use. New data on self-esteem fluctuation resulting
from social media u sage have also been added to the chapte卫 A new Communication &
Social Media feature focuses on selfies as a unique form of communication and identity
expression. Revel also provides an interactiv e activity on self-concept components.
Videos in Revel help students better understand chapter content, such as the self-
concept, understanding div ersity, and enhancing one’ s pow ers of perception.

Chapter 3: Understanding Ve巾al Messages The discussion of polarizing language

has been updated with a new ex臼到ple . Additional content on gender-fair lan凯1agehas
been included. A new Communication & Social Media feature explores how people u se
language on Twitter. Fi凯rre 3.1, w hich illus位ates the fiv e Communication Principles
for a Lifetime, is interactive in Rev el. Students can test their knowledge after reviewing
the material in the 且gure.

Chapter 4: Understanding N。nverbal Messages A new section on how people use

nonverbal cues to detect deception has been added to the end of the chapter. A new
Communication & Diversity feature shares a lesson about nonverbal communication
and cultural sensitivity, and a new Communication & Social Media feature focuses on
social media fitness posts. Additional coverage of the visual dominance ratio has also
been included. Numerous v ideos are available in Revel, including Martin Luther King
Jr.'s "I Have a Dream" speech and John F. Kennedy ’ s Inau伊ral Address.
 Preface XIX

Chapter 5: Listening and Responding The chapter now begins with a discussion
of how the visible presence of a phone can distract from the quality of a conversation.
Research has been updated on listening styles, receiver apprehension, and active
listening. A discussion of how social media plays an important role in our relationships
with others is highlighted in a new Communication & Social Media feature. Revel
content includes two interactive tables cover让1g social support topics.

Chapter 6: Adapting t。 Others: Diversity -Jnd Communication 币1e section on

cultural values has been updated to include the most recent cultural dimensions that
intercultural researcher Geert Hofstede has added to his discussion of human cultural
values. The new material focuses on expectations about happiness. The coverage of
sex and gender has been updated, and the definition of race has also been revised.
A discussion of communication accommodation theory has also been added to the
chapter. A 且st of suggestions on how to ethically adapt to o出ers in various situations
has been updated. In Revel, numerous videos highlight topics related to intercultural
co口1自1un1cation.

Chapter 7: Understanding Interpersonal Communicati 。n This chapter now

includes new content on sexual attraction and online dating apps and services, as well
as new research on online interpersonal relationships. The impact of technological
innovations has also been added to the discussion of long-distance relationships. Two
new Communication & Social Media features have been added to the chapter. The first
explores trends related to social media, such as the flirtmoji, and the second discusses
couples ’ decisions to become " FBOll (Facebook official). Content on self-absorption
now includes more social media examples. In Revel, several videos in this chapter
are accompanied by Video Self-Checks, allowing students to test their knowledge of
让1terpersonal communication topics. The Revel version also includes an interactive
白gure of the Johari Window.

Chapter 8: Enhancing Relationships The discussion of relational de-escalation has

been revised to reflect five stages instead of six. Figure 8.1 on relationship stages has
been updated. New apply and assess questions have been added to the end of the
chapter. Several Recap boxes in this chapter are interactive in Revel, allowing students
to test their knowledge of relationship topics.

Chapter 9: Understanding Group and Team Performance Section 9 .1 includes a new

discussion about the advantages and disadvantages of working in v让tual groups and
te缸ns. A new Communication & Social media box high且ghts research on 吐1e differences
in the way men and women react to someone using his or her phone during a mee创ng
or conversation. The Revel version offers a multimedia gallery highlighting different
communication networks.

Chapter 1O: Enhancing Group and Team Perf。rmance η1e discussion of better
br缸nstorming has been revised. Figure 10.1, which illustrates the needed balance
of structure and interaction in groups, has been updated. Additional content on
transformational leadership has been added. Video and audio excerpts and examples,
as well as interactive tables on topics, such as leadership styles and solving meeting
agenda problems, are available in Revel.
xx Preface

Chapter 11: Developing Your Speech The Develop让1g Your Speech Step by Step
feature boxes have been updated with a new speech example about the health reasons
for not drinking soda. A new Communication & Social Media feature explores the
impact of Facebook on the 2016 U.S. Presidential Election. A number of new figures
illustrate public speaking anxiety, building confidence, brainstorming topics, web
directory searches, narrowing a broad topic, and the appropriateness of the central
idea. Revel offers a host of interactive figures that illuminate such topics as speaking
anxiety, brainstorming, narrowing a broad topic, and developing a central idea. The
chapter also includes numerous audio clips of sample speeches.

Chapter 12: Organizing and 。u甘ining Your Speech The sample preparation outline
feature has been updated with a new ex缸口ple on the health risks of drinking soda. Anew
Communication & Social Media feature discusses how to make a ''content sandwich."
New examples have been added throughout the chapter for the following topics: cause
and effect organization, speci自cit予 soft-to-hard evidence, initial and internal previews,
personal anecdotes, rhetorical questions, hypothetical illustrations, and memorable
lines. Revel provides an interactive, annotated outline with accompanying audio clips
and a video.

Chapter 13: Delivering Your Speech The section on effective presentation aids
has been revised and reorganized. A discussion on how to communicate social
media statistics with computer-generated presentation aids is highlighted in a new
Communication & Social Media feature. Four new figures illustrate tips for effective
manuscript, memorized, impromptu, and extemporaneous speaking. New figures on
figurative language and effectively using various presentation aids have also been
added. Examples of bar, pie, and line graphs have been updated. The Revel version
includes videos of two presidential speeches: Barack Obama's Farewell Address and
Bill Clinton's address to Congress on healthcare.

Chapter 14: Speaking to Inform New figures illustrating word pictures and attention-
getting supporting material have been added to the chapter. A new Communication
& Social Media feature on best practices for social media presentations has also been
included. The sample informative speech on Elvis Presley has accompanying video and
audio annotations in Revel.

Chapter 15: Speaking to Persuade This chapter features a new sample student
persuasive speech on private ambulance companies. Additional content on social media
has been added to a discussion of how to narrow a speech topic. Figure 15.4, which
illustrates targeting attitudes, beliefs, and values in specific purpose statements, has
been updated. In Revel, students can listen to excerpts and examples of sample speeches.

Appendix A: Interviewing Material on preparing a resume and networking has been

updated and revised. A new Communication & Social Media feature highlights how
employers routinely review social media sites, such as Facebook and Twitter, to learn
more about job applicants. In Revel, a number of Recap boxes and bulleted lists are
interactive.

Appendix 8: Sample Speeches for Discussion and Evaluation Appendix B includes

a new informative speech on audism, and a new persuasive speech on doctors and sex
abuse. Students can view videos of both speeches in Revel.
 Preface XXI

What Stays the Same in This Edition?

In our seventh edition of Communication: Prine伊！es for a Lifetime, our goal remains the same
as m 吐1e first edition: to provide a cogent presentation of what is essential about human
co口rmunication by org缸咀zing 仕1e study of communication around 且ve fundamental com-
munication principles that a陀 inherent in the process of comm山licating with others.

Our Integrated Approach Remains Unchanged

To help students remember 缸1d integrate essential communication principles, we’ ve
organized 吐吐 study of human communication around five fundamental communica-
tion principles:
Principle One: Be aware of your communication with yourself and others.
Principle Two: Effectively use and interpret verbal messages.
Principle Three: Effectively use and interpret nonverbal messages.
Principle Four: Listen and respond thoughtfully to others.
Principle Five: Appropriately adapt messages to others.
We don’ t claim that everything you need to know about communication is embedded
in our 且ve communication principles.η1ese principles do, however, s严1吐1esize essential
research and wisdom about communication. They are designed to help students in an
出troductory communication co旧se see the "big picture" of the role and importance of
communication, both as they sit in the classroom and as 出ey live the让 lives.
The problem with many introduction to communication courses is that there is
often too much of a good thing. An introductory course covers a vast terrain of com-
munication concepts, principles, and skills. Besides learning about several theories
of communication, students are also presented with what may appear to them to be
miniature courses in interpersonal communication, group communication, and pub且c
speaking.
At 吐1e end of a 可pical hybrid or in位·oductory communication fundamentals course,
both students and instructors have made a breathless dash through an astounding
amount of information and number of skills. The barrage of ideas, contexts, and theo-
ries can leave students and instructors feeling overwhelmed by a seemingly unrelated
hodgepodge of information. Students may end up viewing communication as a frag-
mented area of study that includes a bushel basket full of concepts and applications,
but they have little understanding of what is truly fundamental about how we make
sense out of the world and share that sense with others. Rather than seeing communi-
cation as a crazy quilt of unrelated ideas and skills, we want students to see a unified
fabric of common principles that 由ey will remember long after the course is ov也币1e
five fundamental principles provide a framework for understanding the importance of
communication 泣1our 且ves.
Our pentagon model illustrates the relationships 缸nong the five communication
principles that provide 吐吐 overarching structure of the book. As a principle is being
introduced or discussed，出e appropriate part of the model is highlighted. In most texts,
communication principles are typically presented in the first third of the book and
then abandoned, as material about interpersonal, group, and public communication is
presented. We don’ t use a "hit-and-run” approach. Instead, using examples and 过lus­
位ations to which students can relate, we carefully discuss each principle early in the
book. Throughout the latter two-thirds of the book we gently remind students of how
these principles relate to interpersonal relationships, group and team discu ssions, and
public presentations.
XXI I Preface

NONVERBAL

We link the five communication principles with spec证ic content by using a margin
icon to indicate that a discussion in the text of a skill, concept, or idea is related to one or
more of the five communication principles. 卫1e icons, described in Chapter 1 and illus-
trated here，自rst appear in the mar♂n in Chapter 7, ''Understanding Interpersonal Com-
municatio民＇＇ which is the first context chapter of the book. The icons help students see the
many applications o旧自ve communication principles have to their lives as they read about
interpersonal communication, group and team communication, and public speaking.
A subtext for these five principles is the importance of communicating ethically
with others. Throughout the book we invite students to consider the ethical implications
of how they communicate with others, through the use of probes and questions. As we
discuss in Chapter 1, we believe that in order to be effective, a communication message
must achieve three goals: (1) it must be understood; (2) it must achieve its intended
effect; and (3) it must be ethical. Our five Communication Principles for a Lifetime are
designed to help students achieve these three goals.

The Successful Structure of the Book Stays the Same

This seventh edition retains the overall structure of the six previous editions and is
organized into four units.
Unit I introduces the five principles (Chapter 1), and then each principle is explained
in a separate chapter (Chapters 2 through 6). Each communication principle is discussed
and illustrated to help students see its value and centrality in their lives. Chapter 2
discusses the principle of being self-aware. Chapter 3 focuses on using and interpreting
verbal messages, and Chapter 4 focuses on using and interpreting nonverbal messages.
Chapter 5 includes a discussion of the interrelated processes of listening and respond-
ing, giving special attention to the iI口portance of being other-oriented and empathic.
The final principle, appropriately adapting to others, is presented in Chapter 6;
we use this principle to illustrate the importance of adapting one's behavior to culture
and gender differences among people.
Unit II applies the five communication principles to interpersonal relationships.
Unlike many treatments of interpersonal communication, our discussion links the
concepts and strategies for understanding interpersonal communication with our
five Communication Principles for a Lifetime. Chapter 7 presents information to help
 Preface XXIII

students better understand the nature and function of communication in relationships.

Chapter 8 identifies communication strategies that can enhance the quality of interper-
sonal relationships.
Unit III discusses how the five communication principles can help students
understand and enhance communication in small groups and teams. Chapter 9 explains
how groups and teams work. We offer practical strategies for collaboratively solving
problems, leading groups and teams, and running and participating in meetings in
Chapter 10.
Finally, Unit IV presents classic content to help students design and deliver a
speech, referring to contemporary research and using the latest tools of technology.
Based on our popular audience-centered approach to developing a speech, we empha-
size the importance of adapting to listeners while also being an ethically vig过ant com-
municator. Chapters 11 through 15 offer information and tips for developing speech
ideas, organizing and outlining speeches, delivering a speech (including using presen-
tational and multimedia aids), crafting effective informative speeches, and developing
ethical persuasive messages.
We conclude the book with two appendices designed to supplement O旧 instruction
about communication fundamentals. Appendix A includes practical s甘ategies for being
interviewed and for interviewing others. We relate our discussion of interviewing to the
five Communication Principles for a Lifetime. Appendix B includes examples of recent
presentations to illustrate what effective, well-planned speeches look like.

Our Partnership with Students to Help Them

Learn Stays the Same
A textbook is essentially a distance learning'' tool. As we write each chapter, we are
11

separated from the learner by both time and space. To help lessen the distance between
author and reader, we ’ve incorporated a variety of learning resources and pedagogical
features to engage students in the learning process. This engagement is heightened
significantly in Revel, but you'll also f让1d many features designed to engage students
in the traditional print text as well. As we note in the text, information alone is not com-
munication. Communication occurs when the receiver of information responds to it.
Our special features help turn information into a responsive communication message
that has an effect on students' lives.

Principles Model and Icons Our pentagon model and margin icons help students
see connections between the various communication concepts and skills we present.
Throughout the text we provide an integrated framework to reinforce what is fun-
damental about human communication. Long after students may have forgotten the
lists they memorized for an exam, we want them to remember the five fundamen-
tal principles we highlighted throughout the book. Remembering these principles
can also help them remember strategies and concepts to enhance their interpersonal
relationships, improve group and team meetings, and design and deliver effective
presentations.

Chapter-End Summary of Communication Principles for a Lifetime In addition to

using the margin icons to highlight material in the text related to one or more commu-
nication principles, we conclude each chapter with a su虹口口ary of the chapter content
organized around the communication principles. Our chapter summaries at the ends
of the first six chapters distill essential information about the specific communication
principle presented in the chapter. Starting in Chapter 7, we review and summarize the
chapter content using all five Communication Principles for a Lifetime as a framework.
XXIV Preface

Miniature versions of our principles icons appear with headings to highlight the five
fundamental principles. The purpose of this chapter-end feature is to help students
S严1thesize the material related to the context discussed (e.g., interpersonal communica-
tion) and the five principles that undergird the descriptive and prescriptive information
presented in the chapter. This feature will help students connect the variety of ideas 缸1d
skills with the five communication principles.

Communication & Ethics To help students consider the ethical dimensions of human
communication, in each chapter we provide a special boxed feature called ''Commu-
nication & Ethics." Students are asked to consider a case study or to ponder their
responses to ethical questions. The cases and questions we pose are designed to be
thought-provoking, to spark insightful class discussion, or to be used in combination
with a journal assignment or other learning method to help students see connections
between ethics and communication.

Communication & Social Media Because of the importance of social media in our
lives, in each chapter we include special material about social media and communica-
tion to help students become sensitive to the sometimes mindboggling impact that
social media platforms like Facebook, Twitter, Snapchat, and Instagram have on our
communication with others. We also discuss the 让丑portance and role of social media in
several chapters throughout the book. The prevalence of social media in students' lives
offers powerful teachable moments to help students learn and apply communication
principles.

Communication & Diversity Each chapter includes a ''Communication & Diver-

sity'' feature designed to help students see the importance of diversity in their lives.
Yet we don’ t relegate discussions of diversity only to a boxed feature . Because we
believe diversity is such an important communication topic in contemporary societ予
we discuss diversity in the text, not only in relation to our fifth principle of com-
munication (appropriately adapt messages to others) in Chapter 6, but throughout
the book.

Comprehensive Pedagogical Leaming Tools To help students master the material,

we’ ve built in a wealth of study aids:

• Learning objectives provide a compass to help students know where they are
headed, which they can check at key points throughout each chapter.
• Chapter outlines preview key concepts.
• Concise and highly praised Recap boxes distill essential content.
• Key terms in boldface with marginal glossary help students master essential
terms.
• Chapter-end Study Guides offer narrative summaries and key terms lists.
• The Principle Points, chapter-end summaries of the five Communication Principles,
recap applications of the principles to students' real-life communication.
• Chapter-end apply questions guide students to think critically about how they can
apply chapter concepts to their lives and relationships.
• Many chapter-end skills assessment and collaborative learning activities have been
revised and updated for this edition.
Another random document with
no related content on Scribd:
seemed the full fruition of that popular adulation for which he had
lived,――in which he now died. Arrayed in a splendid and massy
robe of polished silver, he seated himself on the throne erected by
his grandfather Herod, in the great Herodian theater at Caesarea,
early in the morning of the day which was appointed for the
celebration of the great festal games, in honor of his royal patron,
Claudius Caesar. On this occasion, to crown his kingly triumph, the
embassadors of the great commercial Phoenician cities, Tyre and
Sidon, appeared before him to receive his condescending answer to
their submissive requests for the re-establishment of a friendly
intercourse between his dominions and theirs,――the agricultural
products of the former being quite essential to the thriving trade of
the latter. Agrippa’s reply was now publicly given to them, in which
he graciously granted all their requests, in such a tone of eloquent
benignity, that the admiring assembly expressed their approbation in
shouts of praise, and at last some bold adulators catching the idea
from the rays of dazzling light which flashed from the polished
surfaces of his metallic robe, and threw a sort of glory over and
around him, cried out, in impious exclamation, “It is the voice of a
God, and not of a man.” So little taste had the foolish king, that he
did not check this pitiful outbreak of silly blasphemy; but sat
swallowing it all, in the most unmoved self-satisfaction. But in the
midst of this profane glory, he was called to an account for which it ill
prepared him. In the expressive though figurative language of
Luke,――“immediately the messenger of the Lord struck him,
because he gave not the glory to God.” The Jewish historian, too, in
a similar manner assigns the reason. “The king did not rebuke the
flatterers, nor refuse their impious adulation. Shortly after he was
seized with a pain in the belly, dreadfully violent from the beginning.
Turning to his friends he said, ‘Behold! I, your god, am now
appointed to end my life,――the decree of fate having at once
falsified the voices that but just now were uttering lies about me; and
I, who have been called immortal by you, am now carried off dying.’
While he uttered these words he was tortured by the increasing
violence of his pain, and was accordingly carried back to his palace.
After five days of intense anguish, he died, in the fifty-fourth year of
his age, and in the seventh of his reign; having reigned four years
under Caius Caesar, and three under Claudius.” Thus ended the
days of the conscience-stricken tyrant, while the glorious gospel
cause which he had so vainly thought to check and overthrow, now,
in the words of Luke, “grew and was multiplied;” the spiteful Jews
having lost the right arm of their persecuting authority, in the death of
their king, and all Palestine now passing again under the direct
Roman rule, whose tolerant principles became once more the great
protection of the followers of Jesus.

Agrippa’s death.――My combination of the two different accounts given by Luke and
Josephus of this event, I believe accords with the best authorities; nor am I disposed, as
Michaelis is, to reject Josephus’s statement as irreconcilable with that in the Acts, though
deficient in some particulars, which are given in the latter, and though not rightly
apprehending fully the motives and immediate occasions of many things which he
mentions. In the same way, too, several minor circumstances are omitted in Luke, which
can be brought in from Josephus so as to give a much more vivid idea of the whole event,
than can be learned from the Acts alone. (See Michaelis’s introduction to the New
Testament,――on Luke. Also Wolf and Kuinoel.)

peter’s place of refuge.

Luke, in mentioning the departure of Peter from Jerusalem after

his escape from prison by night, merely says, “And going out, he
went to another place.” The vague, uncertain manner in which this
circumstance is mentioned, seems to imply that the writer really
knew nothing about this “other place.” It was not a point essential to
the integrity of the narrative, though interesting to all the readers of
the history, since the most trifling particulars about the chief apostle
might well be supposed desirable to be known. But though if it had
been known, it would have been well worth recording, it was too
trifling a matter to deserve any investigation, if it had not been
mentioned to Luke by those from whom he received the accounts
which he gives of Peter; and since he is uniformly particular in
mentioning even these smaller details, when they fall in the way of
his narrative, it is but fair to conclude that in this instance he would
have satisfied the natural and reasonable curiosity of his readers, if
he had had the means of doing so. There could have been no motive
when he wrote, for concealing the fact, and he could have expressed
the whole truth in as few words as he has given to show his own
ignorance of the point. From the nature of the apostle’s motives in
departing from Jerusalem, it must have been at that time desirable to
have his place of refuge known to as few as possible; and the fact, at
that time unknown, would, after the motive for concealment had
disappeared, be of too little interest to be very carefully inquired after
by those to whom it was not obvious. In this way it happened, that
this circumstance was never revealed to Luke, who not being among
the disciples at Jerusalem, would not be in the way of readily hearing
of it, and in writing the story would not think it worth inquiring for. But
one thing seems morally certain; if Peter had taken refuge in any
important place or well known city, it must have been far more likely
to have been afterwards a fact sufficiently notorious to have come
within the knowledge of his historian; but as the most likely place for
a secret retirement would have been some obscure region, this
would increase the chances of its remaining subsequently unknown.
This consideration is of some importance in settling a few negative
facts in relation to various conjectures which have at different times
been offered on the place of Peter’s refuge.

Among these, the most idle and unfounded is, that on leaving
Jerusalem he went to Caesarea. What could have suggested this
queer fancy to its author, it is hard to say; but it certainly implies the
most senseless folly in Peter, when seeking a hiding place from the
persecution of king Herod Agrippa, to go directly to the capital of his
dominions, where he might be expected to reside for the greater part
of the time, and whither he actually did go, immediately after his
disappointment about this very apostle. It was jumping out of the
frying-pan into the fire, to go thus away from among numerous
friends who might have found a barely possible safety for him in
Jerusalem, and to seek a refuge in Caesarea where there were but
very few friends of the apostles, and where he would be in constant
danger of discovery from the numerous minions of the king, who
thronged all parts of that royal city, and from the great number of
Greeks, Romans and Syrians, making up the majority of the
population, who hated the very sight of a Jew, and would have taken
vast pleasure in gratifying their spite, and at the same time gaining
high favor with the king by hunting out and giving up to wrath an
obscure heretic of that hated race. It would not have been at all
accordant with the serpent-wisdom enjoined on the apostle, to have
run his head thus into the lion’s mouth, by seeking a quiet and safe
dwelling-place beneath the very nose of his powerful persecutor.

Another conjecture vastly less absurd, but still not highly probable,
is, that Antioch was the “other place” to which Peter went from
Jerusalem; but an objection of great force against this, is that already
alluded to above, in reference to the ineligibility of a great city as a
place of concealment; and in this instance is superadded the
difficulty of his immediately making this long journey over the whole
extent of Agrippa’s dominions, northward, at such a time, when the
king’s officers would be every where put on the alert for him, more
particularly in the direction of his old home in Galilee, which would be
in the nearest way to Antioch. His most politic movement, therefore,
would be to take some shorter course out of Palestine. Moreover, in
this case, there is a particular reason why Luke would have
mentioned the name of Antioch if that had been the place. What the
proof of this reason is, can be best shown in his life; but the bare
statement of the fact may be sufficient for the present,――that he
was himself a citizen of that place, and could not have been ignorant
or negligent of the circumstance of this visit, if it had occurred.

It has been suggested by others that the expression, “to another

place,” does not imply a departure from Jerusalem, but is perfectly
reconcilable with the supposition that Peter remained concealed in
some safe and unknown part of the city. This view would very
unobjectionably accord with the vagueness of the passage,――since
if merely another part of Jerusalem was meant, no name could be
expected to describe it. But it would certainly seem like a
presumptuous rashness in Peter, to risk in so idle a manner the
freedom which he owed to a miraculous interposition; for the
circumstance of such an interposition could not be intended to justify
him in dispensing with a single precaution which would be proper
and necessary after an escape in any other mode. Such is not the
course of divine dealings, whether miraculous or ordinary; and in a
religious as well as an economical view, the force and truth of Poor
Richard’s saying is undoubted,――“God helps them who help
themselves;” nor is his helping them any reason why they should
cease to help themselves. Peter’s natural impulse, as well as a
considerate prudence, then, would lead him to immediate exertions
to keep the freedom so wonderfully obtained, and such an impulse
and such a consideration would at once teach him that the city was
no place for him, at a time when the most desperately diligent search
might be expected. For as soon as his escape was discovered, Luke
says, that the king “sought most earnestly for him,” and in a search
thus characterized, inspired too by the most furious rage at the
disappointment, hardly a hole or corner of Jerusalem could have
been left unransacked; so that this preservation of the apostle from
pursuers so determined, would have required a continual series of
miracles, fully as wonderful as that which effected his deliverance
from castle Antonia. His most proper and reasonable course would
then have been directly eastward from Jerusalem,――a route which
would give him the shortest exit from the territories of Herod Agrippa,
leading him directly into Arabia, a region that was, in another great
instance hereafter mentioned, a place of comfortable and
undisturbed refuge for a person similarly circumstanced. A journey of
fifty or sixty miles through an unfrequented and lonely country, would
put him entirely beyond pursuit; and the character of the route would
make it exceedingly difficult to trace his flight, as the nature of the
country would facilitate his concealment, while its proximity to
Jerusalem would make his return after the removal of the danger by
the death of Agrippa, as easy as his flight thither in the first place.

At Jerusalem.――This notion I find nowhere but in Lardner, who approves it, quoting
Lenfant. [Lardner, History of the Apostles and Evangelists, Life of Peter.]

Another series of papistical fables carries him on his supposed

tour on the coast, beyond Caesarea, and, uniting two theories,
makes him visit Antioch also; and finally extends his pilgrimage into
the central and northern parts of Asia Minor. This fabulous legend,
though different in its character from the preceding accounts,
because it impudently attempts to pass off a bald invention as an
authentic history, while those are only offered honestly as probable
conjectures, yet may be worthy of a place here, because it is
necessary in giving a complete view of all the stories which have
been received, to present dishonest inventions as well as justifiable
speculations. The clearest fabulous account given of his journey
thither, is, that parting from Jerusalem as above-mentioned, he
directed his way westwards toward the sea-coast of Palestine, first to
Caesarea Stratonis, (or Augusta,) where he constituted one of the
presbyters who attended him from Jerusalem, bishop of the church
founded there by him on his visit;――that leaving Caesarea he went
northwards along the coast into Phoenicia, arriving at the city of
Sidon;――that there he performed many cures and also appointed a
bishop; next to Berytus, (now Beyroot,) in Syria, and there also
appointed a bishop. Going on through Syria, along the coast of the
Mediterranean, they bring him next, in his curiously detailed track, to
Biblys, then to the Phoenician Tripoli, to Orthosia, to Antandros, to
the island of Aradus, near the coast, to Balaenas, to Panta, to
Laodicea, and at last to Antioch,――planting churches in all these
hard-named towns on the way, and sowing bishops, as before, by
handfulls, as well as performing vast quantities of miracles. The story
of Peter’s journey goes on to say, that after leaving Antioch he went
into Cappadocia, and stayed some time in Tyana, a city of that
province. Proceeding westward thence, he came to Ancyra, in
Galatia, where he raised a dead person, baptized believers, and
instituted a church, over which he ordained a bishop. Thence
northward, into Pontus, where he visited the cities of Sinope and
Amasea, on the coast of the Euxine sea. Then turning eastward into
Paphlagonia, stopped at Gangra and Claudiopolis; next into Bithynia,
to the cities of Nicomedia and Nicaea; and thence returned directly
to Antioch, whence he shortly afterwards went to Jerusalem.

This ingenious piece of apostolic romance is due to the same veracious Metaphrastes,
above quoted. I have derived it from him through Caesar Baronius, who gives it in his
Annales Ecclesiastici. (44, § 10, 11.) The great annalist approves and adopts it, however,
only as far as it describes the journey of Peter to Antioch; and there he leaves the narrative
of Metaphrastes, and instead of taking Peter on his long tour through Asia Minor and back
to Jerusalem, as just described, carries him off upon a far different route, achieving the
great journey westward, which accords with the view taken by the vast majority of the old
ecclesiastical writers, and which is next given here. Metaphrastes also maintains this view,
indeed, but supposes and invents all the events just narrated, as intermediate occurrences,
between Peter’s escape and his great journey, and begins the account of this latter, after his
return from his Asian circuit.

To connect all this long pilgrimage with the story given in the sacred record, the sage
Baronius makes the ingenious suggestion, that this was the occult reason why Agrippa was
wroth with those of Tyre and Sidon; namely, that Peter had gone through their country when
a fugitive from the royal vengeance, and had been favorably received by the Tyrians and
Sidonians, who should have seized him as a runaway from justice, and sent him back to
Agrippa. This acute guess, he thinks, will show a reason also for the otherwise
unaccountable fact, that Luke should mention this quarrel between Agrippa and those cities,
in connection with the events of Peter’s escape and Agrippa’s death. For the great cardinal
does not seem to appreciate the circumstance of its close relation to the latter event, in
presenting the occasion of the reconciliation between the king and the offending cities, on
which the king made his speech to the people, and received the impious tribute of praise,
which was followed by his death;――the whole constituting a relation sufficiently close
between the two events, to justify the connection in Luke.

the first visit to rome.

But the view of this passage in Peter’s history, which was long
adopted universally by those who took the pains to ask about this
“other place,” mentioned by Luke, and the view which involves the
most important relations to other far greater questions, is, that Rome
was the chief apostle’s refuge from the Agrippine persecution, and
that in the imperial city he now laid the deep foundations of the
church universal. On this point some of the greatest champions of
papistry have expended vast labor, to establish a circumstance so
convenient for the support of the dogma of the divinely appointed
supremacy of the Romish church, since the belief of this early visit of
Peter would afford a very convenient basis for the very early
apostolical foundation of the Roman see. But though this notion of
his refuge has received the support of a vast number of great names
from the very early periods of Christian literature, and though for a
long period this view was considered indubitable, from the sanction
of ancient authorities, there is not one of the various conjectures
offered which is so easily overthrown on examination, from the
manner in which it is connected with other notions most palpably
false and baseless. The old papistical notion was, that Peter at this
time visited Rome, founded the church there, and presided over it,
as bishop, twenty-five years, but occasionally visiting the east. As
respects the minute details of this journey to Rome, the papist
historians are by no means agreed, few of them having put any
value upon the particulars of such an itinerary, until those periods
when such fables were sought after by common readers with more
avidity. But there is at least one hard-conscienced narrator, who
undertakes to go over all the steps of the apostle on the road to the
eternal city, and from his narrative are brought these circumstances.
The companions assigned him by this romance, on his journey, were
the evangelist Mark, Appollinaris, afterwards, as the story goes,
appointed by him bishop of Ravenna, in Italy; Martial, afterwards a
missionary in Gaul, and Rufus, bishop of Capua, in Italy. Pancratius,
of Tauromenius, and Marcian, of Syracuse, in Sicily, had been sent
on by Peter to that island, while he was yet staying at Antioch, but on
his voyage he landed there and made them his companions also.
His great route is said to have led him to Troy, on the northern part of
the Asian coast of the Aegean sea, whence they seem to have made
him cross to the eastern port of Corinth. At this great city of Greece,
they bring him into the company of Paul and Silas, who were sent
thither, to be sure, on a mission, but evidently at a different time, a
circumstance which, among many others, helps to show the bungling
manner in which the story is made up. From Corinth they carry him
next to Syracuse, as just mentioned. Thence to Neapolis, (Naples,)
in Campania, where, as the monkish legend says, this chief of the
apostles celebrated with his companions a mass, for the safe
progress of his voyage to Italy. Having now reached Italy, he is made
the subject of a new fable for the benefit of every city along the
coast, and is accordingly said to have touched at Liburnum, (Livorno,
Leghorn,) being driven thither by stress of weather, and thence to
Pisa, near by, where he offered up another mass for his
preservation, as is still maintained in local fables; but the general
Romish legend does not so favor these places, but brings the
apostle, without any more marine delay or difficulty, directly over land
from Naples to Rome; and on this route again, one lie suggesting
another, a local superstition commemorates the veritable
circumstances, that he made this land-journey from Naples to Rome,
on foot; and on the way stopped at the house of a Galilean
countryman of his own, named Mark, in a town called Atina, of which
the said Mark was afterwards made bishop.

Respecting these minute accounts of Peter’s stopping-places on this apocryphal

journey, Baronius says, “Nobilia in iis remanserunt antiquitatis vestigia, sed traditiones
potius quam scriptura firmata.” “There are in those places some noble remains of this
ancient history, but rather traditions than well assured written accounts.” The part of the
route from Antioch to Sicily he takes on the authority of the imaginative Metaphrastes; but
the rest is made up from different local superstitions of a very modern date, not one of
which can be traced farther back than the time when every fable of this sort had a high
pecuniary value to the inventors, in bringing crowds of money-giving pilgrims to the spot
which had been hallowed by the footsteps of the chief apostle. Even the devout Baronius,
however, is obliged to confess at the end of this story, “Sed de rebus tam antiquis et
incertis, quid potissimum affirmare debeamus, non satis constat.”――“But as to matters so
ancient and uncertain, it is not sufficiently well established what opinion we may most safely
pronounce.”

As to the early part of the route, speaking of the account given by Metaphrastes of
Peter’s having on his way through Troy ordained Cornelius, the centurion, bishop of that
place, Baronius objects to the truth of this statement, the assertion that Cornelius had been
previously ordained bishop of Caesarea, where he was converted. A very valuable
refutation of one fable by another as utterly unfounded.

Respecting the causes of this great journey of the apostle to the

capital of the world, the opinions even of papist writers are as
various as they are about the route honored by his passage. Some
suppose his motive to have been merely a desire for a refuge from
the persecution of Agrippa;――a most unlikely resort, however, for
nothing could be more easy than his detection in passing over such
a route, especially by sea, where every vessel could be so easily
searched at the command of Agrippa, whose influence extended far
beyond his own territory, supported as he was, by the unbounded
possession of the imperial Caesar’s favor, which would also make
the seizure of the fugitive within the great city itself, a very easy
thing. Others, however, do not consider this journey as connected in
any way with his flight from Agrippa, (for many suppose it to have
been made after the death of that king,) and find the motive for such
an effort in the vast importance of the field opened for his labors in
the great capital of the world, where were so many strong holds of
error to be assaulted, and from which an influence so wide and
effectual might be exerted through numerous channels of
communication to all parts of the world. Others have sought a reason
of more definite and limited character, and with vast pains have
invented and compiled a fable of most absurdly amusing character,
to make an object for Peter’s labors in the distant capital. The story
which has the greatest number of supporters, is one connected with
Simon Magus, mentioned in the sacred record, in the account of the
labors of Philip in Samaria, and the visit of Peter and John to that
place. The fable begins with the assertion that this magician had
returned to his former tricks after his insincere conformity to the
Christian faith, and had devoted himself with new energy to the easy
work of popular deception, adding to his former evil motives, that of
deadly spite against the faith to which he appeared so friendly, at the
time when the sacred narrative speaks of him last. In order to find a
field sufficiently ample for his enlarged plans, he went to Rome, and
there, in the reign of Claudius Caesar, attained a vast renown by his
magical tricks, so that he was even esteemed a god, and was even
so pronounced by a solemn decree of the Roman senate, confirmed
by Claudius himself, who was perfectly carried away with the
delusion, which seems thus to have involved the highest and the
lowest alike. The fable proceeds to introduce Peter on the scene, by
the circumstance of his being called by a divine vision to go to Rome
and war against this great impostor, thus advancing in his impious
supremacy, who had already in Samaria been made to acknowledge
the miraculous efficacy of the apostolic word. Peter thus brought to
Rome by the hand of God, publicly preached abroad the doctrine of
salvation, and meeting the arch-magician himself, with the same
divine weapons whose efficacy he had before experienced,
overcame him utterly, and drove him in confusion and disgrace from
the city. Nor were the blessings that resulted to Rome from this visit
of Peter, of a merely spiritual kind. So specially favored with the
divine presence and blessing were all places where this great
apostle happened to be, that even their temporal interests shared in
the advantages of the divine influence that every where followed
him. To this cause, therefore, are gravely referred by papistical
commentators, the remarkable success which, according to heathen
historians, attended the Roman arms in different parts of the world
during the second year of Claudius, to which date this fabulous visit
is unanimously referred by all who pretend to believe in its
occurrence.

Importance of the field of labor.――This is the view taken by Leo, (in sermon 1, in nat.
apost. quoted by Baronius, Annales 44, § 26.) “When the twelve apostles, after receiving
from the Holy Spirit the power of speaking all languages,” (an assertion, by the way, no
where found in the sacred record,) “had undertaken the labor of imbuing the world with the
gospel, dividing its several portions among themselves; the most blessed Peter, the chief of
the apostolic order was appointed to the capital of the Roman empire, so that the light of
truth which was revealed for the salvation of all nations, might from the very head, diffuse
itself with the more power through the whole body of the world. For, what country had not
some citizens in this city? Or what nation anywhere, could be ignorant of anything which
Rome had been taught? Here were philosophical dogmas to be put down――vanities of
worldly wisdom to be weakened――idol-worship to be overthrown,”――&c. “To this city
therefore, thou, most blessed apostle Peter! didst not fear to come, and (sharing thy glory
with the apostle Paul, there occupied with the arrangement of other churches,) didst enter
that forest of raging beasts, and didst pass upon that ocean of boisterous depths, with more
firmness than when thou walkedst on the sea. Nor didst thou fear Rome, the mistress of the
world, though thou didst once, in the house of Caiaphas, dread the servant maid of the
priest. Not because the power of Claudius, or the cruelty of Nero, were less dreadful than
the judgment of Pilate, or the rage of the Jews; but because the power of love now
overcame the occasion of fear, since thy regard for the salvation of souls would not suffer
thee to yield to terror. * * * The miraculous signs, gifts of grace, and trials of virtue, which
had already been so multiplied to thee, now increased thy boldness. Already hadst thou
taught those nations of the circumcision who believed. Already hadst thou filled Pontus,
Galatia, Cappadocia, Asia and Bithynia with the gospel; and now, without a doubt of the
advance of the work, or of the certainty of thy own fate, thou didst plant the trophy of the
cross of Christ upon the towers of Rome.” Arnobius is also quoted by Baronius to similar
effect.

Simon Magus.――This fable has received a wonderfully wide circulation, and long
maintained a place among the credible accounts of early Christian history, probably from
the circumstance of its taking its origin from so early a source. Justin Martyr, who flourished
from the year 140 and afterwards, in his apology for the Christian religion, addressed to the
emperor Antoninus Pius, says, “Simon, a Samaritan, born in a village named Gitthon, in the
time of Claudius Caesar, was received as a god in your imperial city of Rome, and honored
with a statue, like other gods, on account of his magical powers there exhibited by the aid of
demons; and this statue was set up in the river Tiber, between two bridges, and had this
Latin inscription, Simoni deo sancto. Him too, all the Samaritans worship, and a few of
other nations, acknowledging him as the highest god, (πρωτον θεον.) They also worship a
certain Helena, who at that time followed him about,” &c. &c. &c. with more dirty trash
besides, than I can find room for. And in another passage of the same work, he alludes to
the same circumstances. “In your city, the mistress of the world, in the time of Claudius
Caesar, Simon Magus struck the Roman senate and people with such admiration of himself,
that he was ranked among the gods, and was honored with a statue.” Irenaeus, who
flourished about the year 180, also gives this story with hardly any variation from Justin.
Tertullian, about A. D. 200, repeats the same, with the addition of the circumstance, that not
satisfied with the honors paid to himself, he caused the people to debase themselves still
further, by paying divine honors to a woman called (by Tertullian) Larentina, who was
exalted by them to a rank with the goddesses of the ancient mythology, though the good
father gives her but a bad name. Eusebius, also, about A. D. 320, refers to the testimonies
of Justin and Irenaeus, and adds some strange particulars about a sect, existing in his time,
the members of which were said to acknowledge this Simon as the author of their faith,
whom they worshiped along with this woman Helena, falling prostrate before the pictures of
both of them, with incense and sacrifices and libations to them, with other rites, unutterably
and unwritably bad. (See Eusebius, Church History, II. 13.)

In the three former writers, Justin, Irenaeus and Tertullian, this absurd story stands by
itself, and has no connection with the life of Peter; but Eusebius goes on to commemorate
the circumstance, previously unrecorded, that Peter went to Rome for the express purpose
of putting down this blasphemous wretch, as specified above, in the text of my narrative,
from this author. (Eusebius, Church History, II. 14.)

Now all this fine series of accounts, though seeming to bear such an overwhelming
weight of testimony in favor of the truth and reality of Simon Magus’s visit to Rome, is
proved to be originally based on an absolute falsehood; and the nature of this falsehood is
thus exposed. In the year 1574, during the pontificate of Pope Gregory XIII., there was an
excavation made for some indifferent purpose in Rome, on the very island in the Tiber, so
particularly described by Justin, as lying in the center of the river between two bridges, each
of which rested an abutment on it, and ran from it to the opposite shores. In the progress of
this excavation, the workmen, as is very common in that vast city of buried ruins, turned up,
among other remains of antiquity, the remnant of a statue with its pedestal, which had
evidently once stood erect upon the spot. Upon the pedestal was an inscription most
distinctly legible, in these words: Semoni sango deo fidio sacrum――Sex Pompeius
s. p. f. col. mussianus――quinquennalis decur. bidentalis――donum dedit. (This
was in four lines, each line ending where the blank spaces are marked in the copy.) In order
to understand this sentence, it must be known, that the Romans, among the innumerable
objects of worship in their complicated religion, had a peculiar set of deities which they
called Semones. A Semo was a kind of inferior god, of an earthly character and office, so
low as to unfit him for a place among the great gods of heaven, Jupiter, Juno, Apollo, &c.,
and was accordingly confined in his residence entirely to the earth; where the Semones
received high honors and devout worship, and were commemorated in many places, both in
city and country, by statues, before which the passer might pay his worship, if devoutly
disposed. These statues were often of a votive character, erected by wealthy or
distinguished persons for fancied aid, received from some one of these Semones, in some
particular season of distress, or for general prosperity. This was evidently the object of the
statue in question. Priapus, Hipporea, Vertumnus, and such minor gods were included
under the general title of Semones; and among them was also ranked a Sabine divinity,
named Sangus or Sancus, who is, by some writers, considered as corresponding in
character to the Hercules of the Greeks. Sangus or Sancus is often alluded to in the Roman
classics. Propertius (book 4) has a verse referring to him as a Sabine deity. “Sic Sancum
Tatiae composuere Cures.” Ovid also, “Quaerebam Nonas Sanco fidio ne referrem.” As to
this providentially recovered remnant of antiquity, therefore, there can be no doubt that it
was a votive monument, erected by Sextus Pompey to Sangus the Semo, for some reason
not very clearly expressed.

Baronius tells also that he had seen a stone similarly inscribed. “sango sancto
semon.――deo fidio sacrum――decurio sacerdotum bidentalium――reciperatis
vectigalibus.” That is, “Sacred to Sangus, the holy Semo, the god Fidius,――a decury
(company of ten) of the priests of the Bidental sacrifices have raised this in gratitude for
their recovered incomes.” Dionysius Halicarnassaeus is also quoted by Baronius as
referring to the worship of the Semo, Sangus; and from him and various other ancient
writers, it appears that vows and sacrifices were offered to this Sangus, for a safe journey
and happy return from a distance.

From a consideration of all the circumstances of this remarkable discovery, and from the
palpable evidence afforded by the inherent absurdity of the story told by Justin Martyr and
his copyists, the conclusion is justifiable and irresistible, that Justin himself, being a native
of Syria, and having read the story of Simon Magus in the Acts, where it is recorded that he
was profoundly reverenced by the Samaritans, and was silenced and rebuked by Peter
when he visited that place,――with all this story fresh in his mind, (for he was but a new
convert to Christianity,) came to Rome, and going through that city, an ignorant foreigner,
without any knowledge of the religion, or superstitions, or deities, and with but an indifferent
acquaintance with their language, came along this bridge over the Tiber to the island, where
had been erected this votive statue to Semo Sangus; and looking at the inscription in the
way that might be expected of one to whom the language and religion were strange, he was
struck at once with the name Semon, as so much resembling the well-known eastern name
Simon, and began speculating at once, about what person of that name could ever have
come from the east to Rome, and there received the honors of a god. Justin’s want of
familiarity with the language of the Romans, would prevent his obtaining any satisfactory
information on the subject from the passers-by; and if he attempted to question them about
it, he would be very apt to interpret their imperfect communications in such a way as suited
the notion he had taken up. If he asked his Christian brethren about the matter, their very
low character for general intelligence, the circumstance that those with whom he was most
familiar, must have been of eastern origin, and as ignorant as he of the minute peculiarities
of the Roman religion, and their common disposition to wilfully pervert the truth, and invent
fables for the sake of a good story connected with their own faith, (of which we have
evidences vastly numerous, and sadly powerful in the multitude of such legends that have
come down from the Christians of those times,) would all conspire to help the invention and
completion of the foolish and unfounded notion, that this statue here erected Semoni Sanco
Deo, was the same as Simoni Deo Sancto, that is, “to the holy god Simon;” and as it was
always necessary to the introduction of a new god among those at Rome, that the Senate
should pass a solemn act and decree to that effect, which should be confirmed by the
approbation of the emperor, it would at once occur to his own imaginative mind, or to the
inventions of his fabricating informers, that Simon must of course have received such a
decree from the senate and Caesar. This necessarily also implied vast renown, and
extensive favor with all the Romans, which he must have acquired, to be sure, by his
magical tricks, aided by the demoniac powers; and so all the foolish particulars of the story
would be made out as fast as wanted. The paltry fable also appended to this by all the
Fathers who give the former story, to the effect, that some woman closely connected with
him, was worshiped along with him, variously named Helena, Selena and Larentina, has no
doubt a similarly baseless origin; but is harder to trace to its beginnings, because it was not
connected with an assertion, capable of direct ocular, as well as historical, refutation, as that
about Simon’s statue most fortunately was. The second name, Selena, given by Irenaeus,
is exactly the Greek word for the moon, which was often worshiped under its appropriate
name; and this tale may have been caught up from some connection between such a
ceremony and the worship of some of the Semones,――all the elegant details of her life
and character being invented to suit the fancies of the reverend fathers. The story, that she
had followed Simon to Rome from the Phoenician cities, Tyre and Sidon, suggests to my
mind at this moment, that there may have been a connection between this and some old
story of the importation of a piece of idolatry from that region, so famed for the worship of
the

“mooned Ashtaroth,

Heaven’s queen and mother both.”

But this trash is not worth the time and paper I am spending upon it, since the main part of
the story, concerning Simon Magus as having ever been seen or heard of in Rome, by
senate, prince or people, in the days of Claudius, is shown, beyond all reasonable question,
to be utterly false, and based on a stupid blunder of Justin Martyr, who did not know Latin
enough to tell the difference between sanco and sancto, nor between Semoni and Simoni.
And after all, this is but a fair specimen of Justin Martyr’s usual blundering way, of which his
few pages present other instances for the inquiring reader to stumble over and bewilder
himself upon. Take, for example, the gross confusion of names and dates which he makes
in a passage which accidentally meets my eye, on a page near that from which the above
extract is taken. In attempting to give an account of the way in which the Hebrew Bible was
first translated into Greek, he says that Ptolemy, king of Egypt, sent to Herod, king of the
Jews, for a copy of the Bible. But when or where does any history, sacred or profane, give
any account whatever of any Ptolemy, king of Egypt, who was cotemporary with either of
the Herods? The last of the Ptolemies was killed, while a boy, in the Egyptian war with
Julius Caesar, before Herod had himself attained to manhood, or had the most distant
thought of the throne of Palestine. The Ptolemy who is said to have procured the Greek
translation of the Bible, however, lived about three hundred years before the first Herod. It is
lamentable to think that such is the character of the earliest Christian father who has left
works of any magnitude. Who can wonder that Apologies for the Christian religion, full of
such gross blunders, should have failed to secure the belief, or move the attention of either
of the Antonines, to whom they were addressed,――the Philosophic, or the Pious? And by
a writer who pretended to tell the wisest of the Caesars, that in his imperial city, had been
worshiped, from the days of Claudius, a miserable Samaritan impostor, who, an outcast
from his own outcast land, had in Rome, by a solemn senatorial and imperial decree, been
exalted to the highest god-ship, and that the evidence of this fact was found in a statue
which that emperor well knew to be dedicated to the most ancient deities of Etruscan origin,
worshiped there ever since the days of Numa Pompilius, but which this Syrian Christian had
blunderingly supposed to commemorate a man who had never been heard of out of
Samaria, except among Christians. And as for such martyrs, if there is any truth whatever in
the story that his foolish head was cut off by the second Antonine, the only pity is, it was not
done a little sooner, so as to have kept the Christian world from the long belief of all this folly
about an invention so idle, and saved me the trouble of exposing it.

The fullest account ever given of this fable and all its progress, is found in the Annales
Ecclesiastici of Caesar Baronius, (A. C. 44. § 51‒59.) who, after furnishing the most ample
references to sacred and profane authorities, which palpably demonstrate the falsity of the
story, returns with all the solemn bigotry of a papist, to the solemn conviction that the fathers
and the saints who tell the story, must have had some very good reason for believing it.

The other copyists of Justin hardly deserve any notice; but it is interesting and instructive
to observe how, in the progress of fabulous invention, one lie is pinned on to the tail of
another, to form a glorious chain of historical sequences, for some distant ecclesiastical
annalist to hang his servile faith upon. Eusebius, for instance, enlarges the stories of Justin
and Irenaeus, by an addition of his own,――that in his day there existed a sect which
acknowledged this same Simon as God, and worshiped him and Helena or Selena, with
some mysteriously wicked rites. Now all that his story amounts to, is, that in his time there
was a sect called by a name resembling that of Simon, how nearly like it, no one knows; but
that by his own account their worship was of a secret character, so that he could, of course,
know nothing certainly. But this is enough for him to add, as a solemn confirmation of a
story now known to have been founded in falsehood. From this beginning, Eusebius goes
on to say that Peter went to Rome in the second year of Claudius, to war against this Simon
Magus, who never went there; so that we know how much this whole tale is worth by
looking into the circumstance which constitutes its essential foundation. The idea of Peter’s
visit to Rome at that time, is no where given before Eusebius, except in some part of the
Clementina, a long series of most unmitigated falsehoods, forged in the name of Clemens
Romanus, without any certain date, but commonly supposed to have been made up of the
continued contributions of several impudent liars, during different portions of the second,
third and fourth centuries.

Creuzer also, in his deep and extensive researches into the religions of antiquity, in
giving a “view of some of the older Italian nations,” speaks of “Sancus Semo.” He quotes
Augustin (De civitate Dei. XVIII. 19,) as authority for the opinion that he was an ancient king,
deified. He also alludes to the passage in Ovid, (quoted above by Baronius,) where he is
connected with Hercules, and alluded to under three titles, as Semo, Sancus and Fidius.
(Ovid, Fasti, VI. 213, et seq.) But the learned Creuzer does not seem to have any correct
notion of the character of the Semones, as a distinct order of inferior deities;――a fact
perfectly certain as given above, for which abundant authority is found in Varro, (de
Mystag.) as quoted by Fulgentius and Baronius. From Creuzer I also notice, in an
accidental immediate connection with Semo Sancus, the fact that the worship of the moon
(Luna) was also of Sabine origin; and being introduced along with that of Sancus, by Numa,
may have had some relation to that Semo, and may have concurred in originating the notion
of the fathers about the woman Selena or Helena, as worshiped along with Simon. He also
just barely alludes to the fact that Justin and Irenaeus have confounded this Semo Sancus
with Simon Magus. (See Creuzer’s Symbolik und Mythologie der alter Voelker, II. Theil. pp.
964‒965.)

The next conclusion authorized by those who support this fable is,
that Peter, after achieving this great work of vanquishing the
impostor Simon, proceeded to preach the gospel generally; yet not
at first to the hereditary citizens of imperial Rome, nor to any of the
Gentiles, but to his own countrymen the Jews, great numbers of
whom then made their permanent abode in the great city. These
foreigners, at that time, were limited in Rome to a peculiar section of
the suburbs, and hardly dwelt within the walls of the city itself;――an
allotment corresponding with similar limitations existing in some of
the modern cities of Europe, Asia, and northern Africa, and even in
London, though there, only in accordance with long usage, and with
actual convenience, but not with any existing law. The quarter of
Rome in which the Jews dwelt in the days of Claudius, was west of
the central section of the city, beyond the Tiber; and to this suburban
portion, the story supposes the residence and labors of Peter to
have been at first confined. But after a time, the fame of this mighty
preacher of a new faith spread beyond, from this despised foreign
portion of the environs, across the Tiber, over the seven hills
themselves, and even into the halls of the patrician lords of Rome.
Such an extension of fame, indeed, seems quite necessary to make
these two parts of this likely story hang together at all; for it is hard to
see how a stranger, from a distant eastern land, could thus appear
suddenly among them, and overturn, with a defeat so total and
signal, the pretensions of one who had lately been exalted by the
opinions of an adoring people to the character of a god, and had
even received the solemn national sanction of this exaltation by a
formal decree of the senate of Rome, confirmed by the absolute
voice of the Caesar himself; and after such a victory, over such a
person, be left long unnoticed in an obscure suburb. In accordance,
therefore, with this reasonable notion, it is recorded in the
continuation of the story, that when Peter, preaching at Rome, grew
famous among the Gentiles, he was no longer allowed to occupy
himself wholly among the Jews, but was thereafter taken by Pudens,
a senator who believed in Christ, into his own house, on the Viminal
Mount, one of the seven hills, but near the Jewish suburb. In the
neighborhood of this house, as the legend relates, was afterwards
erected a monument, called “the Shepherd’s,”――a name which
serves to identify this important locality to the modern Romans to this
day. Being thus established in these lordly patrician quarters, the
poor Galilean fisherman might well have thought himself blessed, in
such a pleasant change from the uncomfortable lodgings with which
the royal Agrippa had lately accommodated him, and from which he
had made so willing an exit. But the legend does the faithful and
devoted apostle the justice, to represent him as by no means moved
by these luxurious circumstances, to the least forgetfulness of the
high commission which was to be followed through all sorts of self-
denial,――no less that which drew him from the soft and soul-
relaxing enjoyments of a patrician palace, than that which led him to
renounce the simple, hard-earned profits of a fisherman, on the
changeful sea of Gennesaret, or to calmly meet the threats, the
stripes, the chains, and the condemned cell, with which the enmity of
the Jewish magistrates had steadily striven to quench his fiery and
energetic spirit. He is described as steadily laboring in the cause of
the gospel among the Gentiles as well as the Jews, and with such
success during the whole of the first year of his stay, that in the
beginning of the following year he is said by papist writers to have
solemnly and formally founded the church of Rome. This
important fictitious event is dated with the most exact particularity, on
the fifteenth of February, in the forty-third year of Christ, and the third
year of the reign of the emperor Claudius. The empty, unmeaning
pomposity of this announcement is a sufficient evidence of its
fictitious character. According to the story itself, here Peter had been
preaching nearly a whole year at Rome; and if preaching, having a
regular congregation, of course, and performing the usual
accompaniments of preaching, as baptism, &c. Now there is not in
the whole apostolic history the least account, nor the shadow of a
hint, of any such ceremony as the founding of a church, distinct from
the mere gathering of an assembly of believing listeners, who
acknowledged their faith in Jesus by profession and by the
sacraments. The organization of this religious assembly might
indeed be made more perfect at one time than at another; as for
instance, a new church, which during an apostle’s stay with it and
preaching to it, had been abundantly well governed by the simple
guidance of his wise, fatherly care, would, on his departure, need
some more regular, permanent provision for its government, lest
among those who were all religious co-equals, there should arise
disputes which would require a regularly constituted authority to allay
them. The apostle might, therefore, in such advanced requirements
of the church, ordain elders, and so on; but such an appendix could
not, with the slightest regard to common sense or the rules of honest
interpretation of language, be said to constitute the founding of a
church. The very phrase of ordaining elders in a church, palpably
implies and requires the previous distinct, complete existence of the
church. In fact the entity of a church implies nothing more than a
regular assembly of believers, with an authorized ministry; and if
Peter had been preaching several months to the Jews of the trans-
Tiberine suburb, or to the Romans of the Viminal mount, there must
have been in one or both of those places, a church, to all intents,
purposes, definitions and etymologies of a church. So that for him,
almost a year after, to proceed to found a church in Rome, was the
most idle work of supererogation in the world. And all the pompous
statements of papist writers about any such formality, and all the
quotations that might be brought out of the fathers in its support,
from Clement downwards, could not relieve the assertion of one
particle of its palpable, self-evident absurdity. But the fable proceeds
in the account of this important movement, dating the apostolic reign
of Peter from this very occasion, as above fixed, and running over
various imaginary acts of his, during the tedious seven years for
which the story ties him down to this one spot. Among many other
unfounded matters, is specified the assertion, that from this city
during the first year of his episcopate, he wrote his first epistle, which
he addressed to the believers in Pontus, Galatia, Cappadocia, Asia
and Bithynia,――the countries which are enumerated as visited by
him in his fictitious tour. This opinion is grounded on the
circumstance of its being dated from Babylon, which several later
fathers understood as a term spiritually applied to Rome; but in the
proper place this notion will be fully discussed, and the true origin of
the epistle more satisfactorily given. Another important event in the
history of the scriptures,――the writing of the gospel of Mark,――is
also commonly connected with this part of Peter’s life, by the papist
historians; but this event, with an account of the nature of this
supposed connection, and the discussion of all points in this subject,
can be better shown in the life of that evangelist; and to that it is
therefore deferred. These matters and several others as little in
place, seem to be introduced into this part of Peter’s life, mainly for
the sake of giving him something particular to do, during his
somewhat tedious stay in Rome, where they make him remain seven
years after his first journey thither; and give him here the character,
office and title of bishop,――a piece of nomenclature perfectly
unscriptural and absurd, because no apostle, in the New Testament,
is ever called a bishop; but on the contrary, the office was evidently
created to provide a substitute for an apostle,――a person who
might perform the pastoral duties to the church, in the absence of its
apostolic founder, overseeing and managing all its affairs in his
stead, to report to him at his visitations, or in reply to his epistolary
charges. To call an apostle a bishop, therefore, implies the absurdity
of calling a superior officer by the title of his inferior,――as to call a
captain, lieutenant, or a general-in-chief, colonel, or even as to call a
bishop, deacon. During the life-time of the apostles, “bishop” was
only a secondary title, and it was not till the death of all those
commissioned by Christ, that this became the supreme officer in all
churches. But the papists not appreciating any difficulty of this kind,
go on crowning one absurdity with another, which claims, however,
the additional merit of being amusing in its folly. This is the minute
particularization of the shape, stuff, accoutrements and so on, of the
chair in which bishop Peter sat at Rome in his episcopal character.
This identical wooden chair in which his apostolical body was seated
when he was exerting the functions of his bishopric, is still, according
to the same high papal authorities which maintain the fact of his ever
having been bishop, preserved in the Basilica of the Vatican, at
Rome, and is even now, on certain high occasions, brought out from
its holy storehouse to bless with its presence the eyes of the adoring
people. This chair is kept covered with a linen veil, among the
various similar treasures of the Vatican, and has been eminent for
the vast numbers of great miracles wrought by its presence. As a
preliminary step, however, to a real faith in the efficacy of this old
piece of furniture, it is necessary that those who hear the stories
should believe that Peter was ever at Rome, to sit in this or any other
chair there. It is observed, however, in connection with this lumbering
article, in the papist histories, that on taking possession of this chair,
as bishop of Rome, Peter resigned the bishopric of Antioch,
committing that see to the charge of Euodius, it having been the
original diocese of this chief apostle,――a story about as true, as
that any apostle was ever bishop any where. The apostles were
missionaries, for the most part, preaching the word of God from
place to place, appointing bishops to govern and manage the
churches in their absence, and after their final departure, as their
successors and substitutes; but no apostle is, on any occasion
whatever, called a bishop in any part of the New Testament, or by
any early writer. The most important objection, however, to all this
absurd account of Peter, as bishop of Rome, is the fact uniformly
attested by those early fathers, who allude to his having ever visited
that city, that having founded the church there, he appointed Linus
the first bishop,――a statement in exact accordance with the view
here given of the office of a bishop, and of the mode in which the
apostles constituted that office in the churches founded and visited
by them.
The date of the foundation.――All this is announced with the most elaborate solemnity,
in all the older papist writers, because on this point of the foundation of the Roman church
by Peter, they were long in the habit of basing the whole right and title of the bishop of
Rome, as Peter’s successor, to the supremacy of the church universal. The great
authorities, quoted by them in support of this exact account of the whole affair, with all its
dates, even to the month and day, are the bulls of some of the popes, enforcing the
celebration of that day throughout all the churches under the Romish see, and the forms of
prayer in which this occasion is commemorated even to this day. Moreover, a particular
form is quoted from some of the old rituals of the church, not now in use, in which the
ancient mode of celebrating this event, in prayer and thanksgiving, is verbally given.
“Omnipotens sempiterne Deus, qui ineffabili sacramento, apostolo tuo Petro principatum
Romae urbis tribuisti, unde se evangelica veritas per tota mundi regna diffunderet: praesta
quaesumus, ut quod in orbem terrarum ejus praedicatione manavit, universitas Christiana
devotione sequatur.”――“Almighty, eternal God, who by an ineffable consecration, didst
give to thy apostle Peter the dominion of the city of Rome, that thence the gospel truth
might diffuse itself throughout all the kingdoms of the world: grant, we pray, that what has
flowed into the whole circuit of the earth by his preaching, all Christendom may devoutly
follow.”――A prayer so melodiously expressed, and in such beautiful Latin, that it is a great
pity it should have been a mere trick, to spread and perpetuate a downright, baseless lie,
which had no other object than the extension of the gloomy, soul-darkening tyranny of the
papal sway. Other forms of prayer, for private occasions, are also mentioned by Baronius,
as commemorating the foundation of the church of Rome by Peter; and all these, as well as
the former, being fixed for the fifteenth of February, as above quoted. Those records of
fables, also, the old Roman martyrologies, are cited for evidence. The later Latin fathers
add their testimony, and even the devout Augustin (sermons 15, 16, de sanct, &c.) is quoted
in support of it. Baronius gives all these evidences, (Annales, 45, § 1,) and goes on to
earn the cardinal’s hat, which finally rewarded his zealous efforts, by maintaining the unity