《天地正氣》甲金篆隸楷行草
Song of righteousness in seven calligraphic scripts

作品名稱 Title: 《天地正氣》甲金篆隸楷行草 Song of righteousness in seven calligraphic scripts
作品年份 Year: 2022
尺寸 Dimension: 195.5×34.1 cm x 6
釋文 Text of Calligraphy:
《天地正氣》
予囚北庭，坐一土室。室廣八尺，深可四尋。單扉低小，白間短窄，污下而幽暗。當此夏日，諸氣萃然：雨潦四集，浮動牀幾，時則為水氣；塗泥半朝，蒸漚歷瀾，時則為土氣；乍晴暴熱，風道四塞，時則為日氣；檐陰薪爨，助長炎虐，時則為火氣；倉腐寄頓，陳陳逼人，時則為米氣；駢肩雜遝，腥臊汗垢，時則為人氣；或圊溷、或毀屍、或腐鼠，惡氣雜出，時則為穢氣。疊是數氣，當侵沴，鮮不為厲。而予以孱弱，俯仰其間，於茲二年矣，幸而無恙，是殆有養致然爾。然亦安知所養何哉？孟子曰：”吾善養吾浩然之氣。“彼氣有七，吾氣有一，以一敵七，吾何患焉！況浩然者，乃天地之正氣也，作正氣歌一首。
天地有正氣，雜然賦流形。下則為河嶽，上則為日星。於人曰浩然，沛乎塞蒼冥。皇路當清夷，含和吐明庭。時窮節乃見，一一垂丹青。在齊太史簡，在晉董狐筆。在秦張良椎，在漢蘇武節。為嚴將軍頭，為嵇侍中血。為張睢陽齒，為顏常山舌。或為遼東帽，清操厲冰雪。或為出師表，鬼神泣壯烈。或為渡江楫，慷慨吞胡羯。或為擊賊笏，逆豎頭破裂。是氣所磅礴，凜烈萬古存。當其貫日月，生死安足論。地維賴以立，天柱賴以尊。三綱實繫命，道義為之根。嗟予遘陽九，隸也實不力。楚囚纓其冠，傳車送窮北。鼎鑊甘如飴，求之不可得。陰房闐鬼火，春院閟天黑。牛驥同一皂，雞棲鳳凰食。一朝濛霧露，分作溝中瘠。如此再寒暑，百沴自辟易。嗟哉沮洳場，為我安樂國。豈有他繆巧，陰陽不能賊。顧此耿耿在，仰視浮雲白。悠悠我心悲，蒼天曷有極。哲人日已遠，典刑在夙昔。風檐展書讀，古道照顏色
“Spirit of Integrity of the heaven and the earth”
(Preface)
According to the Song Dynasty History, Grand Councilor Wen Tianxiang was captured and taken to Yanjing (today’s Beijing), but he would not yield. The Yuan emperor (Kublai Khan) had many discussions with him, wanting very much to utilize his skills, but Tianxiang maintained his loyalty…. (Translation unfinished. It goes on to tell of Wen’s eventual execution, having written these lyrics to express his righteousness. It then adds that people later arranged it in the form of a song for strings, so that everyone would know of his awe-inspiring loyalty forever and a day.)

Heaven and earth have a “spirit of integrity”; in many forms does it flow into all things. Here below it is rivers and mountains, up above it is sun and stars. In people it is called “nobility” (of spirit), vast enough to fill the universe. Imperial roads become clear and quiet, harmony exudes in splendid halls. When times are poor, fidelity must appear; one by one this must be set down in black and white (i.e., history). In the Qi (state) Official Historian’s Bamboo Chronicles, in the Jin (state) Dong Hu’s pen. In the Qin (state) Zhang Liang’s hammer (throw); (and) in Han it was Su Wu’s (honoring his) credentials. It was General Yan’s head, Palace Attendant Xi (Kang)’s blood, It was Zhang (Xun) at Suiyang (losing his) teeth, and Yan (Guoqing) at Changshan (losing his) tongue. Perhaps it was the Eastern Liao hat, (showing Guan Ning) incorruptible while working in ice and snow. Or perhaps it was (Zhuge Liang’s) Memorials on Dispatching the Troops, gods and spirits alike weeping at such heroism. Perhaps it was the river-crossing oar (of Zu Ti), while fervently attacking the nomad invaders. Or perhaps it was (Duan Xiushi) striking the usurper with a sceptre, the rebel’s head broken open. This spirit is so majestic, it inspires an awe that will last forever. It is like the sun and the moon: even life and death cannot be considered comparable. The earth’s dimensions depend on it to stand, heaven’s pillars depend on it to keep their honor. The Three Relationships (ruler-subject; father-son; husband-wife) really bind our fates; and the Way of Righteousness is our foundation. Sadly I have now met misfortune, servitors like us are really without power. We prisoners, with me at the head, have been carted up and sent to the far north. (Death in) a cauldron I long for as if a sweet: but though I seek it I cannot attain it. (Now) our dark room is silent with ghostly fires, the spring courtyard depressing as the sky turns dark. Oxen and thoroughbreds are in the same manger, chickens roost where phoenixes eat. All morning I am plagued by mist and fog, fated to go into the gutter as a corpse. Like this I have passed another winter and summer, hundreds of disorders from my person staying away. Alas! This depressed and damp place, it is for me my peaceful homeland. How could this be more preposterous! Yin and Yang cannot cause me harm. Observing this I keep to my integrity, and look up at the floating clouds so white. Though relaxed my heart is sad; such a blue sky: how could it have any limits! The ancient sages’ time is already far away, our models reside in the past. (or: my punishment will soon be in the past.) Sheltered from the wind I open a book to read, and the ancient Way brings color to my face. Zheng Qi Ge (silkqin.com)

題識 Calligraphy Inscription:
Wen Tianxiang’s “Songs of Righteousness and Preface” In the winter months of 2022, Year of Renyi, Kit Chee wrote this with seven calligraphy styles in Rome.

神修拾穗 Reflections:
文天祥的《正氣歌》描述了宇宙中正氣的存在。 最終，善良和正義將會取得勝利。 中國人用「氣」和「正氣」的概念來解釋這宇宙觀。這「正氣」的概念可以與宇宙間天主之靈或聖神的存在兼容嗎？
Wen Tian Xiang’s ‘Song of Righteousness’ describes the presence of righteousness in the universe. In the end, goodness and justice will triumph. The Chinese use this concept of ‘qi’ and good ‘qi’ to explain this cosmological vision. Could this concept be compatible with the presence of the spirit of God, or the Holy Spirit?