To bestiality is reduced sin with a succubus or incubus demon. To this sin there is added malice against religion; and besides also of sodomy or fornication, if the demon appears in the form of a boy or woman; of adultery or incest, if someone is delighted concerning this horrendous coitus, as though he were carrying it out with a married or related woman.1
Concerning bestiality those greatly given to lust and much working with beasts are always to be questioned cautiously; for several think that it suffices to confess it as pollution, and there are many who, when they have committed it once or again, perhaps only in adolescence, keep silence about it for a very long time. I have found farmers, concerning whom I doubted whether they knew this sin, to be questioned in the following manner without danger: Have you sinned with an irrational being? If they affirm, let them be questioned what they did; if they deny or wonder at the question, let the confessor immediately add: I mean to ask whether perhaps you have blasphemed against beasts.
In Confession of this crime it is enough that concubitus be distinguished from a simple obscene touch of a beast. - Inquiry concerning the mode of congress, concerning the species or sex of the beast, would be superfluous and illicit; because the whole deformity of this crime consists in approach to a diverse species. Except if another thing were required on account of reservation of the case.2
Notes to n. 508. (1) H. A. Tr. IX. 28. (2) L. IV. 474. H. A. Tr. IX. 27.
You shall not steal. - You shall not covet your neighbor's house, ... not his servant, not his maidservant, not his ox, not his ass, nor anything that is his.2
The Seventh precept of the Decalogue prohibits every external injustice in the goods of fortune of one's neighbor. - But the Tenth also forbids the internal sins of concupiscence, that is, of desire for the goods of one's neighbor and of unjust action. Concerning the various sins of injustice about goods of fortune we shall speak in the particular Treatise on Justice and Right.
This precept, insofar as it is negative, prohibits 1° chiefly and primarily, that false testimony be said both in judgment and outside judgment; 2° indirectly and secondarily, that the reputation and honor of one's neighbor be harmed.
But insofar as it is affirmative, it commands that, with any simulation and fallacy removed, simple and naked truth be said, and that as such it always obligates indeed, but not for always, since often it is necessary to conceal the truth.
Hence it prohibits 1° perjury against one's neighbor; 2° lying; 3° detraction; 4° contumely; 5° rash judgment and injurious suspicion. Concerning each one must speak, except perjury, of which there has been enough in the Second Precept.
Notes to nn. 509-515 - note sequence 1. (1) Coloss. 3. 9. (2) 2. 2. q. 110. a. 3. (3) Lib. de Mendacio and Contra Mendacium. (4) 2. 2. q. 110. a. 4. Notes to nn. 509-515 - note sequence 2. (1) L. IV. 152. Notes to nn. 509-515 - note sequence 3. (1) L. IV. 151. 152. (2) L. III. 287. (3) L. IV. 151. 154. (4) L. IV. 154. (5) L. IV. 154. Scav. Tom. II. n. 85. Notes to nn. 509-515 - note sequence 4. (1) L. IV. 154. (2) L. IV. 165.