So, too, wrote one of Bentham’s contemporaries: “The grand source of the unmerited and superfluous misery of beasts exists in a defect in the constitution of all communities. No human government, I believe, has ever recognized the _jus animalium_, which ought surely to form a part of the jurisprudence of every system founded on the principles of justice and humanity.”[5] A number of later moralists have followed on the same lines, with the result that the rights of animals have already, to a certain limited extent, been established both in private usage and by legal enactment. It is interesting to note the exact commencement of this new principle in law. When Lord Erskine, speaking in the House of Lords in 1811, advocated the cause of justice to the lower animals, he was greeted with loud cries of insult and derision. But eleven years later the efforts of the despised humanitarians, and especially of Richard Martin, of Galway, were rewarded by their first success. The passing of the Ill-treatment of Cattle Bill, commonly known as “Martin’s Act,” in July, 1822, is a memorable date in the history of humane legislation, less on account of the positive protection afforded by it, for it applied only to cattle and “beasts of burden,” than for the invaluable precedent which it created. From 1822 onward, the principle of that _jus animalium_ for which Bentham had pleaded, was recognized, however partially and tentatively at first, by English law, and the animals included in the Act ceased to be the mere property of their owners; moreover the Act has been several times supplemented and extended during the past half century. It is scarcely possible, in the face of this legislation, to maintain that “rights” are a privilege with which none but human beings can be invested; for if _some_ animals are already included within the pale of protection, why should not more and more be so included in the future?[6]