5. Et confirmatur: quia in peccatis contra naturam, seminatio innaturalis (hoc est, ea ad quam regulariter non potest sequi generatio) habet rationem generis; subjectum vero talis seminationis est differentia constituens species sub tali genere: unde si seminatio fiat in terram, aut corpus inanime, est mollities; si fiat cum homine in vase præpostero, est Sodomia; si fiat cum bruto, est bestialitas: quæ absque controversia inter se specie differunt, eo quod terra, seu cadaver, homo, et brutum, quæ sunt subjecta talis seminationis, specie differunt inter se. Sed Dæmon a bruto non solum differt specie, sed plusquam specie: differunt enim per corporeum, et incorporeum, quæ sunt differentiæ genericæ. Sequitur ergo quod seminationes factæ cum aliis differunt inter se specie, quod est intentum. 5. Another proof: in sins against nature, the unnatural semination (which cannot be regularly followed by generation) is a genus; but the object of such semination is the difference which marks the species under the genus. Thus, whether semination takes place on the ground, or on an inanimate body, it is pollution; if _cum homine in vase præpostero_, it is Sodomy; with a beast, bestiality: crimes which unquestionably all differ from each other in species, just as the ground, the corpse, the man and the beast, passive objects _talis seminationis_, differ in species from each other. But the difference between the Demon and the beast is not only specific, it is more than specific: the nature of the one is corporeal, of the other incorporeal, which makes a generic difference. Whence it follows that _seminationes_ practised on different objects differ in species from each other: and that is substantiated. 6. Pariter, trita est doctrina Moralistarum fundata in Tridentino, sess. 14, c. 5. D. Th. in 4. dist. 16. q. 3. art. 2., Vasquez, q. 91. art. 1. dub. 2. n. 6., Reginald. Valenz. Medin. Zerola. Pesant. Sajir. Sott. Pitig. Henriquez apud Bonac. =de Sac.= disp. 5. q. 5. sect, 2. punct. 2. § 3. diffic. 3. n. 5., et tradita per Theologos, quod in confessione manifestandæ sint tantum circumstantiæ quæ mutant speciem peccatorum. Si igitur Dæmonialitas et Bestialitas sunt ejusdem speciei specialissimæ, sufficit in confessione dicere: =Bestialitatis peccatum commisi=, quantumvis confitens cum Dæmone concubuerit. Hoc autem falsum est: igitur non sunt ejusdem speciei specialissimæ. 6. It is also a trite doctrine with Moralists, established by the Council of Trent, session 14, and admitted by Theologians, that in confession it suffices to state the circumstances which alter the species of sins. If therefore Demoniality and Bestiality belonged to the same very particular species, it would be enough that, each time he has fornicated with the Demon, the penitent should say to his confessor: _I have been guilty of the sin of Bestiality_. But that is not so: therefore those two sins do not both belong to the same very particular species.