Bats play an important part in Chinese legendary lore. According to the Bên Câo (本草), or Chinese Herbal, in the caverns of the hills are found bats a thousand years old, and white as silver, which are believed to feed on stalactites, and if eaten will ensure longevity and good sight. The blood, gall, wings, etc., are therefore prescribed as ingredients in certain medicines. The Bên Câo also states that “the bat is in form like a mouse; its body is of an ashy black colour, and it has thin fleshy wings, which join the four legs and tail into one. It appears in the summer, but becomes torpid in the winter; on which account, as it eats nothing during that season, and because it has a habit of swallowing its breath, it attains a great age. It has the character of a night rover, not on account of any lack of ability to fly in the day, but it dares not go abroad at that time because it fears a kind of hawk. It subsists on mosquitoes and gnats. It flies with its head downward, because the brain is heavy.”
Some of the Chinese bats are very large, the wings measuring two feet across. There are about twenty species belonging to nine genera, most of which are found in Southern China.
The bat is by no means regarded with aversion as in other countries. On the contrary it is emblematic of happiness and longevity. The conventional bat is frequently employed for decorative purposes, and is often so ornate that it bears a strong resemblance to the butterfly. Its wings are sometimes curved in the shape of the head of the RUYI (q. v.), and it is generally painted red—the colour of joy. The design of the Five Bats is a pictorial rebus standing for the Five Blessings (五福), viz., old age (壽), wealth (富), health (康寧), love of virtue (牧好德); and natural death (考終命); this is owing to the similarity in the sound of the characters for “bat” and “happiness”—both pronounced fú.
Bear
(熊)
Bears were very common in China in early times and may be found even now, though in smaller numbers. Ursus tibetanus, a black variety, and Aeluropus melanoleucus —the Great Panda—a beast with a white body and black ears, eyes, legs, and tail (formerly embroidered on the court robes of officials of the sixth grade), occur in Kansu, Szechuan, and Tibet; U. ussuricus —a black bear, and U. (Melanarctos) cavrifrons —a grizzly, appear in Manchuria and Corea. U. (Selenarctos) leuconyx is seen in Shensi.
There is a legend to the effect that one of the Zhōu Emperors dreamed that a bear entered his room through the window, and seating himself on a chair by the bed, foretold several important affairs of State. A model or picture of a bear was regarded as a potent charm against robbers.
The bear is a symbol of bravery and strength, and its paws are regarded as a delicacy, though not often found at the table in modern times.
Beast of Greed
(藥餐)
The tāotiè, or Beast of Greed, does not now represent any specific animals, but merely stands for an embodiment of and a warning against the vices of sensuality and avarice. It is shown in relief on the inner side of the isolated “shield wall” (影壁), erected before the main entrance of official buildings. The object of the “shield wall” is to prevent the noxious vapours emanating from evil spirits (which always travel in straight lines) from entering the house.
The tāotiè is designated by tān (貪), the same character as that for “avarice,” and standing as it does for the embodiment of this vice, it cannot fail by reason of its hideous aspect, to convey a salutary warning to the official, who must encounter it every time he enters or leaves his yámén. In many cases these tāotiè have been obliterated, and are nowadays replaced by the crossed flags of the Republic in token of patriotism, though occasionally a large red sun, the symbol of brightness and purity, is substituted.
The Beast of Greed is generally represented with two enormous eyes and powerful mandibles armed with curved tusks, and is said to have actually existed at the time of the Emperor Yáo, being banished from the realm by his successor Shùn. The term tāotiè is now generally used for a glutton, and an ogre with this name, having a huge belly and a thin face, is often seen on ancient bronze vessels and food utensils as a warning against self-indulgence.
Bee
(蜂)
Apis mellifica or the domestic bee (家蜜蜂), is chiefly found in the hill districts, and commonly kept by the monks of the mountain temples. The honey is employed for making sweetmeats and preserves, and the wax, coloured with vermilion, is used to enclose the tallow core or centre of the common candle. The Chinese bee is of a very gentle disposition.
“In China honey-bees are not cultivated to anything like the extent they are in other countries. . . . In the wilds of Shansi, Shensi, Kansu, and Szechuan, many of the villagers keep bees somewhat extensively, while in the Manchurian forest areas the settlers have learnt their value, and set out specially hollowed tree trunks, stood on end, to attract the wild bees when they swarm. But nowhere is apiculture reduced to an art or looked upon as much more than a profitable hobby.”17
The composition of the written symbol for the bee denotes that it is the awl (条), insect (虫), in reference to its sting. This creature is an emblem of industry and thrift, and a crowd of people is metaphorically compared to a swarm of bees, while honey mixed with oil is a euphemism for false friendship.
The Chinese bee is smaller than the foreign varieties.“Wild bees are also found. The natives smoke them, and thus capture them, wrapping them up in a cloth, and take them home to rear. The hives are curious-looking objects: some are like hour-glasses about two feet long, while others are not so willow-waisted, but more cylindrical in shape; both sorts are fastened high up horizontally against walls of buildings, or over the front door. The entrance to the hour-glass ones are at the ends, and to the cylindrical ones at the side in the middle. These apertures, of which there are several, are very small, being only large enough for the tiny insects to push through one at a time.”18 Beehives and apparatus in foreign style are also employed in apiculture in China to some extent, the hives being moved about from place to place during the summer where suitable flowers are blooming, at other times being fed with syrup.
Begging-bowl
(鉢多羅)
Sanskrit, Patra. Carried by priests and mendicants. The alms-bowl of Buddha is said to have been made of stone, and possessed of miraculous powers, but those in modern use are generally of wood. Buddhist priests, on their initiation, are presented with a gown, staff, water-pot, and begging-bowl for food.
Bell
(鐘)
Bells have been known in China from the highest antiquity, and heralds, commissioned by the sovereign, used them to convene assemblies of the people to hear the imperial will and receive instruction.
The large hanging bell without a clapper (鐘) is struck to mark the periods of Buddhist or Confucian worship. A set of 16 smaller bells (編鐘), hung on a frame, was used at Confucian services. The hand-bell (鈴), Sanskrit, Ghanta, with clapper, is generally of brass and is used in ritualistic observances by Buddhist, Lama, and Taoist priests. Wind-bells (風鈴) are fixed to the corners of the eaves of temples, etc., and ring when the wind blows. The sound of the sacred bells is believed to disperse the evil spirits.“The duó (譯), or tocsin, is an ordinary bell having either a metal or wooden tongue, and a handle at the apex. Formerly there were four different kinds of tongued bells in use in the army. The ringing of the duó conveyed to the soldiers the injunction to stand still and be quiet in the ranks. Hence, this bell came to be associated with the idea of respect and veneration; and when music was performed to illustrate the meritorious actions of warriors, faithful ministers, etc., the duó was employed to symbolize obedience; each military dancer had a bell with a wooden tongue; it was used at the end of the dance. At present the duó is used only by the Bonzes to mark the rhythm