Lotus Pier from Chinese fantasy drama The Untamed (with additional analysis)

As the residence of the Yúnmèng Jiāng Sect, Lotus Pier (莲花坞/Liánhuā Wù) is arguably one of the most important locations in the narrative of Mó Dào Zǔ Shī. Built among sprawling lotus ponds in the lazy shallows of a vast, meandering river, Lotus Pier shapes the halcyon days of the Jiāng siblings’ youth. It is a warm and lively place, its people welcoming and carefree.

The following is copied from the original blog post that acts as a companion piece to the project, detailing the particular details of the set with respect to traditional architecture principles in Chinese culture, and how the set embodies symbolic value to the overarching narrative of the show.

Understanding the set layout:

The main compound of Lotus Pier is set out loosely following the typical, traditional layout for residences containing a courtyard.* Rooms are placed at the four cardinal points, creating a central axis and a secondary horizontal axis. With the courtyard facing south, the most important buildings are placed to the rear (north), such as the parents and grandparents’ bedrooms and the ancestral hall, while the siderooms (typically for the sons’ families) are placed to the east and west according to auspicious philosophies (like fēng shuǐ) and social hierarchy.

*At least, in the northern regions of China. Although Héngdiàn World Studios, where most historical and xiānxiá dramas are filmed, is located in Zhèjiāng, it seems a lot of the sets at Hengdian are based on northern designs.

In true “courtyard houses” (sìhéyuàn or sānhéyuàn, depending on whether the courtyard is fully enclosed), this quadrangle layout would then repeat along the central (N-S) axis if the residence contains one or more ‘inner courtyards’.

However, I would not call Lotus Pier a true “courtyard house” as it is freer and more spacious in form than, say, the Hanshi’s courtyard design** and both sets are part of a larger compound anyway, rather than a standalone residence for a single family - so the comparison may be redundant. For instance, Lotus Pier’s stilt foundation and large, sloping roofs also bear an interesting resemblence to the wooden storied houses of Yúnnán, which is a completely different type of vernacular architecture.

**That being said, there is a wealth of research on the different variations in this type of vernacular architecture [x] [x], which does include differences in siheyuan design based on climate (wherein the buildings are quite generously spaced apart, and the courtyard much larger, to deal with the warmer climate in southern regions of China). 

Nevertheless, we can see the cultural and cosmic philosophies which influence these courtyard homes used at times in the design of Lotus Pier.

For instance, we see in episodes 14 and 18 that first Jiāng Chéng, and then Wèi Wúxiàn lived in the eastern room - both seperately and together - in their childhoods. (We can assume that Yànlí would have lived in a room nearer her parents, located in the back of the residence so as to lessen her appearance in public as an unwed daughter.)

You may also be able to see from the main diagram, that these siderooms are divided into three sections, which relates to the construction of traditional buildings in three or five ‘bay’ structures.

A ‘bay’ is the space between columns of a building. An even number of bays, or jiān/間, was thought to be unlucky, therefore the three bay structure was the basic layout of a commoner’s home, with additional bays added based on the need for space or the wealth of a family.

Interestingly, the room on the west side of the courtyard is shown to be a study, rather than another bedroom as I originally assumed - one that may have been for an older Jiang Cheng, although as the son and heir of the Jiang famly, his room would traditionally remain on the eastern side of the house (where WWX’s is). Then again, the main courtyard is an odd place for a bedroom in the first place, so perhaps we might be looking at a conflation of public and private spaces due to constraints on the set designers.

As a sidenote, the study appears to back onto a private lake, seen through the rear viewing window. I think this must be CGI, however, as I can find no angle of the set that shows this exists as part of the structure. I've therefore not included it in the birdseye perspective.

With all this said, let’s not forget that this is a xiānxiá drama: historical accuracy is not the goal. Instead, the producers took their time finding a ‘cultural location’ for each Sect, through which they could develop a more artistic aesthetic by drawing on the atmosphere and charm of their desired location. This brings us to the set’s design, and what it may represent about the people of MDZS’s Yunmeng.

The set’s design:

For the Yunmeng Jiang, producer Yáng Xià states in the link above that the showrunners drew inspiration from Húběi province, particularly the Jiānghàn plain that now lies in the heart of Wǔhàn. It is here the Hàn river joins the vast flow of the Yangtze as it meanders its way through the eastern provinces of Central China.

Just as Wuhan has been a major port city since the earliest dynasties of Imperial China, it’s fair to assume that the river that flows through MDZS’s Yunmeng has likewise influenced those living on its banks.

One of our first, and repeated, impressions of Lotus Pier and Yunmeng is how lively and welcoming this busy harbor and its people are. A major transport hub in its own right, with links to Lánlíng, Yumeng people are at home on the water.

The Jiang are unrestrained and easy-going, open-minded and generous. To reflect this, Lotus Pier was likewise built to be “broad and open”, the easy curves of the roofs and the wide, open walkways creating a sense of transparency and openness; the fluttering gauze curtains soften and compliment what otherwise might be an imposingly broad structure of warm-coloured wood.

The marketplace that sprawls from the main landing likewise tells us that Lotus Pier and the wider Yunmeng area is a place of trade and craftsmanship. We see lotus seeds and pods harvested frequently, and as strong swimmers and talented fishermen, we might assume that the Yunmeng people are also skilled at weaving fishing nets and other such tools from the abundance of natural materials the fertile floodplains afford them.

The one area that intrigues me the most in this main courtyard, however, is the kitchen. The private dock in the kitchen (seen in the close-up on the bottom right of the main project piece) really exemplifies how the river has had such a huge influence on the design of Lotus Pier, by virtue of the waterborne livelihood it has curated among the Yunmeng people.

What struck me most, though, during the course of this whole study was the dreamy, almost fantastical quality to the set. As I said above, the xianxia genre allows much more creative license with the aesthetic of the Sects and their domains, as the genre does not need to replicate a time or place with rigid historical accuracy. As such, much care and ingenuinty has been taken by the show’s designers to merge the Pier with the river, giving the impression that, like the lotus flowers that give it its name, the Pier also floats on the water itself.

To that end, let’s lastly think about the lotus imagery we see around the set, and how it applies to the role of Lotus Pier as a place in the narrative.

The symbolism of the lotus

Revered for its beauty and much loved for its versitility in Asian cuisine and traditional Chinese medicine, the lotus holds significance in Chinese culture for many reasons. As one of the ‘Flowers of the Four Seaons’ (四季名花, Sìjì Mínghuā), the lotus flower represents summer, blooming through the season in the shallows of slow-moving rivers and river deltas. 

「出淤泥而不染 / chū yūní ér bù rǎn」, an idiom meaning “growing out of mud, but remaining untainted”, originates from a poem by neo-Confucian scholar Zhou Dunyi called 'Love of the Lotus’. Zhou calls the lotus flower a “gentleman among flowers” (not to be confused with the Four Gentlemen) as, rising dignified from the mud, it exemplifies the cosmic and spiritual harmony all humans should aspire to achieve. As Zhou writes, “I love only the lotus, for rising from the mud yet remaining unstained; bathed by pure currents and yet not seductive.”

This idea of the lotus flower as symbollic of the purity of mind and body, rising out of the muddy waters of worldly affairs, is likewise present in the religious teachings of Buddhism and Taoism. In these religions, particularlly Buddhism, the sacred lotus symbolises spiritual enlightenment and self-actualisation, where one is able to detach themselves from worldly affairs and overcome personal sufferings.

How can we relate this back to the setting, Lotus Pier, and the Yunmeng Jiang? I think the most obvious parallel has to be the burning of Lotus Pier.

The event is the catalyst for a number of tragedies that occur throughout the narrative, and the Jiang siblings’ attempts to reconcile the many layers of guilt, blame and grief they each feel with the enormity of losing their entire Sect; their home; their bonds with each other - the lotus emblem of their Sect is perhaps a reminder that there is no happiness without hardship.

Of course, more important than its cosmic symbolism, for these siblings lotus ponds represent home, and are a way the three siblings can remain connected as they travel seperate paths in life, forming new families after the tragedy of their own: WWX, after many months in self-imposed exile, succeeds in cultivating his lotus pond in the Burial Mounds - the pond represents his longing for Lotus Pier while also bringing him some comfort and connection to what he has lost. Just as Jīn Zixuān seeks to bring comfort to Yanli by planting a lotus pond for her, too.

It seems appropriate, then, that WWX is tied closely to this lotus motif, perhaps even moreso than Jiang Yanli and Jiang Cheng. This is especially poignant when we consider that the lotus is also symbollic of resurrection and rebirth: the blooms, closing and opening with the sun in a daily cycle, can be compared to the cycle of reincarnation.

A great deal of the narrative focuses upon WWX’s decision to forge his own path through life, a ‘single-log bridge’ that sweeps him away from convention and propriety that governs the rest of the cultivation world. He suffers for this choice, especially once he gives up his golden core and is thought to be actively choosing an ‘evil’ path. Yanli even dreams of him floating away from Lotus Pier, carried on the rapid current of the river.

After his resurrection, however, it seems WWX has been able to finally rise above the Sects’ biases and political machinations. Once the Yin Iron has finally been sealed away, and the mystery of the Fierce Corpse solved, he no longer has any obligation to stay in those muddy waters of the cultivation world. He is free to wander, as his parents did - the single log bride widening to encompass the whole world.
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Although still tied to the world by his love for his family and friends, we could say that WWX is close to that enlightenment the lotus represents. He has risen from the mud and, despite all his suffering, has remained untainted.