Marriage, however, in China as elsewhere, is always regarded as a matter of deep concern in a woman's career. But in China she has little share in the events which lead up to the wedding day. Proposals of marriage and the acceptances are often made without either party to the life union knowing about the transactions. Nor are the experiences of the nuptial day always joyous to the timid young bride. Up to the time of her marriage, the girl has spent her days in comparative seclusion. Thrust now suddenly among strangers, she naturally shrinks with a feeling almost akin to terror. This ordeal she must face with apparently little sympathy. Audible comments are made concerning her when she is at length in the home of her new-found parents, as they give their vivid impressions of the newcomer. In parts of China at least, it is customary for the unmarried girls along the route to throw at the passing bride handfuls, not of rice, but of hayseed or chaff, which, striking upon her well-oiled black hair, adheres readily and conspicuously. Not only must the girl be given in marriage by the parents, but the man must let his parents know of his desire to marry, and get counsel at their hands. In the sacred _Book of Poetry_ it is expressly written: "How do we proceed in taking a wife? Announcement must be first made to our parents." Married women seldom have names of their own. A wife may have two surnames, that of her husband and that of her mother's family. If she have a son, she may be called "Mother of So-and-So." Nor is she expected to speak to others of her husband directly as her husband. She must use some circumlocution which does not directly state her relation to him. Chinese economists might possibly defend polygamy and concubinage on the ground that these tend to produce a sturdier race than would be otherwise possible; for the concubines of the wealthier classes are usually taken from among the stronger working people, whose superior physical vigor is constantly adding fresh blood to the more delicate classes. But the moral evils of the system undoubtedly more than counterbalance any physical advantage that may accrue to society through its existence. The birth of an infant works a marked transformation in a Chinese woman's life. So long as she is childless, she is expected to serve. When she becomes a mother, she at once takes up the sceptre. Wives, therefore, pray to their deities for the coming of a son; and when the object of their hearts' desire is realized, the delighted parents pay their devotions to the god who has sent the new joy into their lives. The sway of the woman over all the household, with the exception of her liege lord and her sons, is complete. The _Shi King_ puts this in poetic form in describing the bride's entrance upon her new estate: