From Chang’an to the Modern Era: A Cross-Cultural Naming Tradition

For centuries, foreigners engaging with China have adopted Chinese names, transforming syllables into poetic identifiers that bridge civilizations. This practice—far from mere translation—reflects deep cultural negotiation, from Tang Dynasty diplomats to 20th-century sinologists. Their names became vessels of philosophy, diplomacy, and personal reinvention.

Tang Dynasty Beginnings: When Names Were Imperial Gifts

The story begins with Abe no Nakamaro (698–770), a Japanese aristocrat who arrived in Chang’an as a Tang envoy. Emperor Xuanzong bestowed upon him the name Chao Heng (晁衡), weaving symbolism into every character:
– Chao (晁): Containing the radical for “sun” (日), referencing Japan’s “Land of the Rising Sun.”
– Heng (衡): Meaning “balance,” praising his diplomatic equilibrium.

Chao Heng’s integration was so complete that when rumors of his death at sea reached China, Li Bai penned the elegy “Crying for Chao Heng”, lamenting, “The bright moon sinks into the blue sea; white clouds weep over the苍梧 mountains.” His name became a byword for cultural kinship.

Jesuit Pioneers: Phonetics and Pragmatism

By the 16th century, Jesuit missionaries like Matteo Ricci (利玛窦) adopted a pragmatic approach:
– “Li Madou” spliced his Italian surname Ricci (利) and given name Matteo (玛窦).
– Others followed suit: Diego de Pantoja became Pang Diwo (庞迪我), while Alfonso Vagnoni turned Wang Fengsu (王丰肃).

Yet as their mission deepened, so did their naming artistry. German Johann Schreck emerged as Deng Yuhan (邓玉函)—Yuhan (jade box) evoking Confucian elegance. Belgian Ferdinand Verbiest chose Nan Huairen (南怀仁), huairen (cherishing benevolence) mirroring his defense of fellow missionary Adam Schall during the Kangxi Emperor’s anti-Christian purge.

The Golden Age of Sinology: Names as Homage

The 19th–20th centuries saw Western scholars embed admiration into their names:
– Joseph Needham (李约瑟) fused his love for Taoist alchemy (dan 丹) with the surname Li, echoing Laozi.
– French archaeologist Édouard Chavannes (沙畹) took sha (sand) and wan (field), poetically capturing his desert expeditions to document Longmen Grottoes.
– American historian John Fairbank became Fei Zhengqing (费正清), a gift from architect Liang Sicheng meaning “upright and clear.”

The Hidden Codes: Friendship and Legacy

Names also encoded personal bonds:
– Fairbank’s wife, Wilma Fairbank, was christened Fei Weimei (费慰梅) by Liang—weimei (comforting plum blossoms) reflecting their shared passion for Chinese architecture.
– Jonathan Spence’s Shi Jingqian (史景迁), given by historian Fang Zhaoying, urged him to “emulate司马迁” (Sim Qian, China’s Herodotus).

Why Names Matter: More Than Labels

These weren’t mere aliases but acts of cultural translation:
– For Jesuits, names were tools for survival.
– For Qing-era scientists like Nan Huairen, they signaled loyalty.
– For modern scholars, they honored intellectual lineages.

Even today, foreign sinologists continue the tradition—whether it’s Dutch Taoist expert Kristofer Schipper (施舟人, “boatman of grace”) or German geographer Ferdinand von Richthofen (李希霍芬), who adopted Li to honor Li Hongzhang. Their names remain testaments to China’s enduring gravitational pull across time and space.

In the end, a well-chosen Chinese name is more than identity—it’s a handshake across history.