ould seem that backbiting is not as defined by some
[*Albert the Great, Sum. Theol. II, cxvii.], "the blackening of
another's good name by words uttered in secret." For "secretly" and
"openly" are circumstances that do not constitute the species of a
sin, because it is accidental to a sin that it be known by many or by
few. Now that which does not constitute the species of a sin, does
not belong to its essence, and should not be included in its
definition. Therefore it does not belong to the essence of backbiting
that it should be done by secret words.

Obj. 2: Further, the notion of a good name implies something known to
the public. If, therefore, a person's good name is blackened by
backbiting, this cannot be done by secret words, but by words uttered
openly.

Obj. 3: Further, to detract is to subtract, or to diminish something
already existing. But sometimes a man's good name is blackened, even
without subtracting from the truth: for instance, when one reveals
the crimes which a man has in truth committed. Therefore not every
blackening of a good name is backbiting.

_On the contrary,_ It is written (Eccles. 10:11): "If a serpent bite
in silence, he is nothing better that backbiteth."

_I answer that,_ Just as one man injures another by deed in two
ways--openly, as by robbery or by doing him any kind of violence--and
secretly, as by theft, or by a crafty blow, so again one man injures
another by words in two ways--in one way, openly, and this is done by
reviling him, as stated above (Q. 72, A. 1)--and in another way
secretly, and this is done by backbiting. Now from the fact that one
man openly utters words against another man, he would appear to think
little of him, so that for this reason he dishonors him, so that
reviling is detrimental to the honor of the person reviled. On the
other hand, he that speaks against another secretly, seems to respect
rather than slight him, so that he injures directly, not his honor
but his good name, in so far as by uttering such words secretly, he,
for his own part, causes his hearers to have a bad opinion of the
person against whom he speaks. For the backbiter apparently intends
and aims at being believed. It is therefore evident that backbiting
differs from reviling in two points: first, in the way in which the
words are uttered, the reviler speaking openly against someone, and
the backbiter secretly; secondly, as to the end in view, i.e. as
regards the injury inflicted, the