Tomb of Yan Ying

Tomb of Yan Ying

The Tomb of Yan Ying is a cultural tourism attraction.

Yan Ying (—500 BCE), courtesy name Zhong, posthumously honored as Ping, also known as Yan Pingzhong. A native of Yiwai (modern-day Gaomi, Shandong), he was widely referred to as Yanzi and was a renowned statesman during the Spring and Autumn period.

The Tomb of Yan Ying is now situated about 350 meters southeast of Yongshun Village in Qidu Town. The tomb is 11 meters high, 50 meters long from north to south, and 43 meters wide from east to west. In front of the tomb stand three stone tablets: one from the 26th month (May) of the 26th year of the Wanli era in the Ming Dynasty (1598 CE), inscribed with “Tomb of Yan Pingzhong, Chancellor of Qi,” written by imperial envoy and Censor-in-Chief Ying Yuan; and two others from the 53rd year of the Kangxi era in the Qing Dynasty marking renovations.

The Records of the Grand Historian · Biographies of Guan and Yan states: “The tomb of Yan Ying is located outside the north gate of the Qi city. Yanzi once said: ‘I lived close to the marketplace in life; why should I change my principles in death!’ Thus, he was buried beside his former residence, an area later called Qingjie Li (Village of Upright Integrity).” The Qingzhou Prefecture Records note: “When Murong De climbed Yingqiu and gazed upon Yanzi’s tomb, he turned to his attendants and said: ‘According to ritual, ministers should not be buried so close to the city. Yanzhong died near the city—did he mean something by it?’ Yan Mo replied: ‘My ancestor lived frugally to set an example for the world. Would he have changed his burial site in death?’”

The Linzi County Records state: “The Temple of Yanzi was built in front of Yanzi’s tomb, northwest of the city, in the 52nd year of the Kangxi era in the Qing Dynasty.” In 1981, a 224-meter brick wall was constructed around the tomb, with the main gate facing south. In the autumn of 1982, a carved image of Yan Pingzhong from the 1739 edition of Ancient Biographies of Virtuous Friends was replicated, along with a stone tablet inscribed with a biography of the Yan family. The inscription reads: “He served the Qi rulers Ling, Zhuang, and Jing, daring to speak bluntly and correct the rulers’ faults. He upheld frugality and practiced it himself—as a chief minister, he never ate meat more than once per meal, nor did his concubines wear silk. He was quick-witted and eloquent. When sent on a mission to Chu, he faced a critical test without losing dignity. After Yanzi’s death, he was buried beside his former home.” The Tomb of Yan Ying is one of the Eight Scenic Spots of Linzi, commemorated in the verse “Ancient Tomb’s Relics Recall Yan the Chancellor.”

Later generations held Yanzi in deep reverence, cherishing his wisdom and noble character. The Qing poet Deng Xing wrote in his poem “Yan Ying’s Tomb”: “In life, he upheld integrity beneath his humble fur; / His counsel unmatched—none could compare. / Nearby lie the Three Heroes' mound within reach, / Yet all are but ancient, desolate hills.” This poem praises Yan Ying’s intelligence and eloquence while lamenting the fate of the ancients, buried in forgotten mounds. Another Qing poet, Cui Zhenzong, wrote in “Elegy for Yan Ying’s Tomb”: “Alone on the desolate outskirts, tears well up; / Haze veils the ruins of the old, gray town. / Though friends I’ve had across the land in life, / Now in twilight’s hues I weep o’er Yan Ying’s mound.” As the poet wandered the barren wilds, the sun setting and crows returning home, he couldn’t help but feel sorrow. Before him lay Yan Ying’s forlorn grave, even more desolate in the dim evening light, reminding him of Yanzi’s lofty spirit and how, in death, he lay neglected like withered grass. Tears filled the poet’s eyes. This verse captures the shared grief of countless people who, facing the lonely tomb, mourn the great Yan Ying.

As a distinguished chancellor of Qi, Yan Ying served in office for over forty years. Duke Jing of Qi once remarked: “Without Yan Ying, governance falters; without Tian Rangju, the state knows no peace.” This highlights Yan Ying’s pivotal role in Qi’s history. Sima Qian, in the Biographies of Guan and Yan, wrote: “Yan Pingzhong of Yan was a native of Yiwai in Lai. He served under Duke Ling, Duke Zhuang, and Duke Jing of Qi, esteemed for his diligence and integrity. Upon becoming chancellor of Qi, he ate no more than one kind of meat, and his concubines wore no silk. At court, when the ruler addressed him directly, he spoke candidly; when not addressed, he acted with integrity. When the state followed the right path, he obeyed orders; when it strayed, he weighed them carefully. Thus, he earned fame across the feudal lords over three reigns.” The historian Sima Qian thus preserved for posterity the image of an enlightened gentleman devoted to his country, living frugally and with self-discipline. Clearly, Sima Qian wrote with deep admiration. At the end of the Biographies of Guan and Yan, he wrote: “Were Yanzi still alive, though I had to hold his whip as his servant, I would gladly do so.” Writing these words, Sima Qian must have been filled with emotion, moved by Yan Ying’s character. He cried out: “If Yanzi were still alive, I would happily hold his whip and serve him!”

Yan Ying’s frugality and integrity have been celebrated as a timeless virtue. According to The Spring and Autumn Annals of Master Yan: Yan Ying

Yan Ying lived in a low, cramped home, rode in a shabby cart pulled by inferior horses, wore coarse hemp clothing, and ate plain rice with pickles. As prime minister of a great state, his life was so austere that even the ruler could not bear to see it and offered to provide him with a better house, a finer carriage, gold, and additional land—all of which he declined. When Duke Jing of Qi asked Yan Ying why he refused the thousand pieces of gold he had been given, Yan Ying replied: “My household is not poor. Your Majesty’s stipend is more than enough to support my family, help my friends, and even assist the needy. You have already given me plenty. I have heard that if one receives much from the ruler and then distributes it to the people, it is as if the subject were ruling the people in the ruler’s place—and a loyal minister would never do such a thing. If one receives much from the ruler but gives nothing to the people, one becomes no more than a vessel for hoarding wealth—and a virtuous man would never do that. If one takes wealth from the ruler and offends many in the process, only to see it all pass to others upon one’s death, then one is merely a custodian of money—and a wise person would never choose that. In truth, having too much wealth brings no benefit. It is enough to have clothes to wear and food to eat.” When Yan Ying was away on a diplomatic mission to Jin, Duke Jing had his house renovated and demolished several neighboring homes. When Yan Ying returned, he refused to live in the new residence. He told Duke Jing that it would be unethical for him to enjoy comfort at the expense of so many displaced neighbors, and he insisted that the neighbors’ houses be restored and his own old home be returned to its original state. When the duke refused, Yan Ying asked the minister Chen Huanzi to intercede, and only then did the duke relent. To live in an inferior house, he resorted to pulling strings and asking for favors—such integrity and moral character, a thousand years later, is truly rare.

As an outstanding diplomat, Yan Ying’s stories of successfully completing missions abroad without compromising his dignity have been passed down through generations. The lords and ministers of Chu knew that Yan Ying was well-versed in rites and skilled in rhetoric, and they sought to mock him. While drinking with Yan Ying, a prisoner was brought before the court. The king asked: “Who is this bound prisoner?” An official replied loudly: “A man from Qi.” The king asked: “What crime did he commit?” The reply: “Theft.” The king glanced at the man and sneered: “Do people from Qi always steal?” Yan Ying responded calmly: “I have heard that oranges grown south of the Huai River are true oranges, but those grown north of the river are called zhǐ. The leaves may look similar, but the fruit tastes entirely different. Why? Because of the difference in soil and water. This man did not steal or rob in Qi, yet he steals here in Chu. Could it be that the soil and water of Chu make one inclined to theft?” Yan Ying’s reply left no room for rebuttal. The king could only jest in self-defense: “One must not jest with sages—it seems I’ve made a fool of myself today.”

Indeed, apart from the passage of time, who can jest with a sage?

In front of Yan Ying’s tomb, the cold winds of time rustle through, flowers bloom and fade, and countless grasses wither. A thousand years have flown by, leaving behind the relics of Yan Ying. In our quiet listening, in the depths of the wind, can you hear the heartbeat of the ancients?