seems to imply dishonor. But a man can be
dishonored or slighted by deeds more than by words. Therefore it
seems that reviling consists, not in words but in deeds.

Obj. 3: Further, a dishonor inflicted by words is called a railing or
a taunt. But reviling seems to differ from railing or taunt.
Therefore reviling does not consist in words.

_On the contrary,_ Nothing, save words, is perceived by the hearing.
Now reviling is perceived by the hearing according to Jer. 20:10, "I
heard reviling [Douay: 'contumelies'] on every side." Therefore
reviling consists in words.

_I answer that,_ Reviling denotes the dishonoring of a person, and
this happens in two ways: for since honor results from excellence,
one person dishonors another, first, by depriving him of the
excellence for which he is honored. This is done by sins of deed,
whereof we have spoken above (Q. 64, seqq.). Secondly, when a man
publishes something against another's honor, thus bringing it to the
knowledge of the latter and of other men. This reviling properly so
called, and is done by some kind of signs. Now, according to
Augustine (De Doctr. Christ. ii, 3), "compared with words all other
signs are very few, for words have obtained the chief place among men
for the purpose of expressing whatever the mind conceives." Hence
reviling, properly speaking, consists in words: wherefore, Isidore
says (Etym. x) that a reviler (_contumeliosus_) "is hasty and bursts
out (_tumet_) in injurious words." Since, however, things are also
signified by deeds, which on this account have the same significance
as words, it follows that reviling in a wider sense extends also to
deeds. Wherefore a gloss on Rom. 1:30, "contumelious, proud," says:
"The contumelious are those who by word or deed revile and shame
others."

Reply Obj. 1: Our words, if we consider them in their essence, i.e.
as audible sounds, injure no man, except perhaps by jarring of the
ear, as when a person speaks too loud. But, considered as signs
conveying something to the knowledge of others, they may do many
kinds of harm. Such is the harm done to a man to the detriment of his
honor, or of the respect due to him from others. Hence the reviling
is greater if one man reproach another in the presence of many: and
yet there may still be reviling if he reproach him by himself, in so
far as the speaker acts unjustly against the respect due to the
hearer.

Reply Obj. 2: One man slights another by deeds in so far a