nightmares

There’s an interesting story behind Lan Wangji’s name. It comes from the last line of a poem by acclaimed Chinese poet Li Bai. The sentence reads “我醉君复乐 陶然共忘机” (wǒ zuì jūn fù lè, táo rán gòng wàng jī), which translates to “I become drunk and you’re merry; in our happiness we forget about all worldly matters”. In my mind, this scene perfectly brings to life Xianxian enjoying a jar of Emperor’s Smile with Wangji in the Cloud Recesses after his resurrection, when he is no longer concerned with the vanities of the world.

“Wangji” is a Taoist phrase which means “to hold oneself aloof from the world”. The direct translation is “to forget about worldly crafts”. Chinese fans often describe him as “一尘不染” (meaning not be soiled with even a particle of dust) and “不食人间烟火” (a Taoist phrase now used to describe a person who has otherworldly qualities, who does not associate himself with ordinary temporal matters).

Bonus edit:

Wangji’s birth name 湛 (zhàn) derives from the 诗经 (Classic of Poetry), one of the Chinese ‘Five Classics’ dating back to the Zhou Dynasty and a core pillar of Confucian thinking, studied by scholars to this day. The common meanings of this word are “deep” or “crystal clear”. The phrase 湛清 (zhànqīng) is often used to describe a transparent personality or state of mind that is at its purest form, with no distractions or obscurities. The name is really perfect for Wangji, as the phrase 湛深 (zhànshēn) can be used to describe a person displaying profound knowledge and/or mastery of skills in a complex field. 精湛 (jingzhàn) also means to be deeply proficient and skilled at something, normally used to address masters and pioneers. Interestingly, 湛 has another pronunciation, ‘dān’, which means “happiness” or “indulgence”. A third, rarer way of pronouncing the word is ‘chén’, which means “to sink” or “to make extinct”. I think the multifaceted nature of this character perfectly embodies the deep and complicated being that resides within Wangji. I can’t choose a better name for him.

Bonus trivia:

Wangji’s title is 含光君 (hánguāng-jūn), which directly translates to “noble bearer of light”. 含光 is also the name of one of three of the most powerful swords in Chinese history/mythology, said to have been under the care of Shang Dynasty emperors. Its blade is described to be invisible, and a mortal cannot see it being wielded with their bare eyes. Later interpretations during the Warring States period described the three swords as symbolic stages of a person’s journey to finding the Taoist path, with Han Guang being the final stage of ‘preparedness to enter the Way’ (入道合体之状).

WWX’s name story here

JC’s name story here

LSZ’s name story here

Finally, I’m back to do another name analysis for Sizhui, as previously requested.

Sizhui, his courtesy name or zi, derives from a rhyming couplet from the author Mo Xiang Tong Xiu herself. “思君不可追，念君何时归” (sī jūn bù kě zhuī, niàn jūn hé shí guī) translates to ‘yearning for but cannot chase after you, longing for someday when you will return’.

Let’s not forget that Sizhui is a love letter between LWJ and WWX. Aside from the pair of rabbits, perfume sachet, copies of Lan Sect scriptures and the Chinese peonies, Sizhui is the last ‘thing’ under LWJ’s protection who symbolises their shared memories, having been brought up for more than three years by WWX.

Though Sizhui himself did not remember his life as a Wen after his illness, it’s inevitable that whenever LWJ looked at him, he would have been reminded of his mental turmoil during WWX’s seclusion at the Burial Mounds – his inability to stand by his side and yearning for bringing him back to the Cloud Recesses. Raising Sizhui as a lineal descendant was intentional – he could not save WWX but at least he could save his ‘son’.

Sizhui’s other name bestowed by LWJ, Yuan (愿), means ‘hope’. Just like how he saw Weiying again shortly after meeting A-Yuan, maybe he’s also hoping for the moment that familiar voice will beckon his name once more.

His name as a Wen is also Yuan, though written as 苑, meaning ‘emperor’s garden’. In the past, the imperial family built gardens for pleasure, to escape from the rigid rules and etiquette of the palace and worldly matters. It was also built to impress.

I can’t help but think how this is juxtaposed against the Burial Mounds, an unliveable place that WWX and the Wens worked hard to make into not only a habitable but enjoyable living space, away from the preceptions and condemnation of the outside world. A little piece of heaven from the barbaric world, just like the imperial gardens.

It was here that WWX found a sliver of hope – the author used 神清气爽 (‘refreshed, invigorated’) to describe his feelings after the Wens held a dinner to thank him. It was here that he began to question if walking on a ‘single-plank bridge to darkness’ will be dark after all. It was also here that he could focus on demonic cultivation and his inventions in peace, eventually becoming the revered Yiling Patriarch.

Other name analysis:

Lan Wangji

Wei Wuxian

Jiang Cheng