The principles of justice, if they are to make solid and permanent headway, must be applied with thoroughness and consistency. If there are rights of animals, there must _à fortiori_ be rights of men; and, as I have shown, it is impossible to maintain that an admission of human rights does not involve an admission of animals’ rights also. Now it may not always fall to the lot of the same persons to advocate both kinds of rights, but these rights are, nevertheless, being simultaneously and concurrently advocated; and those who are in a position to take a clear and wide survey of the whole humanitarian movement are aware that its final success is dependent on this broad onward tendency. The advent of democracy, imperfect though any democracy must be which does not embrace all sentient beings within its scope, will be of enormous assistance to the cause of animals’ rights, for under the present unequal and inequitable social system there is no possibility of those claims receiving their due share of attention. In the rush and hurry of a competitive society, where commercial profit is avowed to be the main object of work, and where the well-being of men and women is ruthlessly sacrificed to that object, what likelihood is there that the lower animals will not be used with a sole regard to the same predominant purpose? Humane individuals may here and there protest, and the growing conscience of the public may express itself in legislation against the worst forms of palpable ill-usage, but the bulk of the people simply cannot, and will not, treat animals as they ought to be treated. Do the wealthy classes show any such consideration? Let “amateur butchery” and “murderous millinery” be the answer. Can it be wondered, then, that the “lower classes,” whose own rights are existent far more in theory than in fact, should exhibit a feeling of stolid indifference to the rights of the still lower animals? It is to democracy, and the democratic sense of kinship and brotherhood, extending first to mankind, and then to the lower races, that we must look for future progress. The emancipation of men will bring with it another and still wider emancipation--of animals.[47] In conclusion, we are brought face to face with this practical problem--by what means can we best provide for the attainment of the end we have in view? What are the surest remedies for the present wrongs, and the surest pledges for the future rights, of the victims of human tyranny? There are two pre-eminently important methods, which are sometimes regarded as contradictory in principle, but which, as I hope to show, are not only quite compatible, but even mutually serviceable and to some degree inter-dependent. We have no choice but to work by one or the other of these methods, and, if we are wise, we shall endeavour to work by both simultaneously, using the first as our chief instrument of reform, the second as an auxiliary.