those occupied by men; but argued that, given similar advantages of
education and opportunity, woman is man's equal, fitted to be his
partner, and able, with great advantage to enter with him into all
serious and practical counsels for the benefit of the race.

In championing the cause of her sex, Catherine Mumford found she had to
take the field almost alone. Even William Booth, to whom she was then
engaged, did not share her views. Mr. Booth believed that while woman
carried the palm in point of affection, man was her superior in regard to
intellect. Miss Mumford would not admit this for a moment; and by
degrees, chiefly by the charming power of her own personality and also by
argument, she wholly carried her beloved to her view-point.

In the 'Life of Catherine Booth,' by Commissioner Booth-Tucker, we find
records of the young husband, soon after their marriage, urging his wife
to lecture on various subjects.

The next move along the track which all unconsciously Mrs. Booth was
blazing for a host of women to tread, publishing the Salvation of God,
was in defence of Mrs. Phoebe Palmer, a consecrated American evangelist
who, in company with her husband, was conducting powerful mission
services in England. Mrs. Palmer's ministry, notwithstanding the fact
that it was more honoured of God in the conversion of souls than that of
her husband, excited a vigorous attack from a clergyman of a large church
in Sunderland. In Catherine Booth's breast again flamed that powerful
resentment she had felt on the occasion previously mentioned. She wrote
her mother saying that for the first time in her life she felt like
taking the platform in order to answer the false views propounded
concerning female ministry. Instead, she wrote a well-reasoned and
convincing paper on woman's right to preach--a pamphlet of some thirty-