for shouting at someone contrary to good morals: "qui, adversus bonos mores convicium cui fecisse cuiusve opera factum esse dicitur, quo adversus bonos mores convicium fieret, in eum iudicium dabo." In this case, the offence was constituted by the unnecessary act of shouting. According to Ulpian, not all shouting was actionable. Drawing on the argument of Labeo, he asserted that the offence consisted in shouting contrary to the morals of the city ("adversus bonos mores huius civitatis") something apt to bring in disrepute or contempt ("quae... ad infamiam vel invidiam alicuius spectaret") the person exposed thereto. Any act apt to bring another person into disrepute gave rise to an actio injurarum. In such a case the truth of the statements was no justification for the public and insulting manner in which they had been made, but, even in public matters, the accused had the opportunity to justify his actions by openly stating what he considered necessary for public safety to be denounced by the libel and proving his assertions to be true. The second head included defamatory statements made in private, and in this case the offense lay in the content of the imputation, not in the manner of its publication. The truth was therefore a sufficient defense, for no man had a right to demand legal protection for a false reputation. In Anglo-Saxon England, whose legal tradition is the predecessor of contemporary common law jurisdictions, slander was punished by cutting out the tongue. Historically, while defamation of a commoner in England was known as libel or slander, the defamation of a member of the English aristocracy was called scandalum magnatum, literally "the scandal of magnates". Defamation has historically featured prominently in religious ethics and jurisprudence particularly in Abrahamic faiths. In Judaism, lashon hara is a variety of defamation actionable under halakhic law. Lashon hara differs from other conceptions of defamation in that its focus is on the use of true speech for a wrongful purpose, rather than falsehood and harm arising. By contrast, hotzaat shem ra ("spreading a bad name"), also called hotzaat diba, consists of untrue remarks and is best translated as "slander" or "defamation". Hotzaat shem ra is worse on account of its inherent dishonesty and is consequently considered a graver sin than lashon hara. In Roman Catholic theology, defamation is seen through the lens of two distinct sins, that of lying and that of impinging on