《离骚》用大量文墨写了各类香草,并且还多次提到"美人"或"美女"。《离骚》中充满灵性的香草象征着诗人美好的品质及诗人对美好品质的追求,而"美人"意象,不仅比喻君臣关系,也用来象征诗人对理想的炽热追求和追求失败的痛苦。香草美人意象的运用,使《离骚》不仅内涵丰富,而且也极富浪漫色彩。"香草美人"意象是屈原的艺术创新,这种创新实际上与楚国地理环境、楚国巫文化,以及庄子浪漫主义有着密切的关系。

In Li Sao by Qu Yuan ,many kinds of vanillas were written ,the beauty was mentioned many times .Vanilla stood for the fine quality of the poet , and the beauty for the wise kings .The art images came from the geographical environment , the witchcraft of Chu culture and the romantic of Zhuangzi .

本文指明汉人对《离骚》的创作年代，均有作于怀王和顷襄王时期的自相矛盾之说，并无“均在怀王之世，决无作于顷襄王时期”的“宏观”定论；《离骚》所透露的诗人年岁及“椒、兰”喻指，应在诗人将及“老”年且子兰当政时期，而不能在子兰尚未当政的屈原早年“初疏”时期；以诗中浪漫想象所显示的诗人所在地点及诗中出现的“南楚”、“湘潭”一带土语，证明诗人创作《离骚》时不在汉北或郢中，而是在“南楚”沅湘之间；并引秦汉之际律法证明，屈原时代，实行的是有爵者以“年五十六”为“老”的“告老”退休制度，由此推测诗人之作《离骚》大抵在将临五十六岁老年，且齐相韩夤尚未受命赴楚为相的子兰当政时期，即顷襄王八九年间。

This paper indicated the time of the creation of "Li Sao" by Han raised controversial ideas of the periods of King Huai and King Qingxang. There is no decisive conclusion like "created in King Huai period and of no chance in King Qingxiang period".The poet used the metaphor "pepper, Lan" in "Li Sao " and indicated it should happen when Qu Yuan was nearly old but Zi Lan was ruling but not before Zi Lan was“too young to take the power". The locations in Qu Yuan''s romantic imagination and the terms of dialects of "South Chu" and "Xiangtan" proved that "Li Sao" wasn''t composed by Qu Yuan in the areas of north Han or Ying but between the "South Chu" and"Yuan Xiang". This paper also cited the law of Qin and Han Dynasty to prove that the retiring age in Qin was fifty-six for ranked people so Qu Yuan''s age when he composed"Li Sao" was about fifty-six. And then Han Yin had not been appointed to be the prime minister of Qi and Zi Lan went to Chu to be the prime minister. The time w

屈原的诗歌杰作《离骚》营造出带有魔幻现实主义色彩的浪漫神奇世界,蕴涵着博大精深的生态意识。在自然生态方面,天时节序,风雨云雷,山水景观,万物滋生,为屈原的文思提供了丰富的养料。在人文生态方面,险恶的政治环境迫使他上下求索,追根溯源,正本清源,寻找崇高的精神力量。在生态象征方面,《离骚》广泛借芳草喻贤臣,借恶草喻佞臣,高度艺术性地沟通了生物属性与人类品性的联系。其大生态意识具有永恒的价值。

Qu Yuan’s poetic masterpiece Li Sao constructed a romantic miraculous world with flavor of magic realism,and contained extensive and profound ecological consciousness. On the facet of natural ecolo-gy,time,season,wind,rain,cloud,thunder,scenery with hills and waters,all things living in the world, supplied Quan Yuan’s train of thought in writing with rich nourishment. On the facet of humane ecology,vi-cious political environment spurred him to seek up and down,to get to the root of the matter,to straighten the stem and clear the source,and to find out lofty spiritual force. On the facet of ecological symbol,Li Sao widely took advantage of fragrant grasses to analogize virtuous and talented court officials,and made use of evil grasses to analogize treacherous court officials,thereby connected highly artistically the attributes of liv-ing things with the qualities of human beings. The macro-ecological consciousness in Li Sao has eternal val-ue.

屈辞《离骚》与《天问》中多次出现“羲和”，但“羲和”到底指什么，历来岐说不断。《山海经》记载为帝俊妻并日母，《尚书》记载为尧臣天文历官。而在屈辞中，日神为东君，羲和显然为日御，这与《淮南子》记载同。另外，尚有楚辞注家释《离骚》、《天问》“羲和”为太阳或太阳神。通过文献梳理，羲和最初释义当为女性日神，后演变为日神帝俊之妻、后又为日御。此外，羲和与古希腊太阳神赫利俄斯亦似有密切关联。

Xihe is the term used repeatedly in Lisao and Tianwen by QU Yuan, however, its mean-ing is yet disagreed. Shanhaijing explained it as mother sun, the wife of Emperor Jun and Shangshu named it as the almanac officer. In QU Yuan’ s Ci, Dongjun is the sun-god and thus Xihe would be his driver. And QU’ s understanding coordinates with the record of Huainanzi. There are other explanations on Chuci which regard Xihe as sun or the sun-god. By the literary review, Xihe is interpreted as the sun-goddess, then as the wife of Emperor Jun and finally the driver of the sun-god. There is another explana-tion which believes that there exists some tight relationship between Xihe and helios, the ancient Greek sun-god.

对于《楚辞·离骚》中的“薋菉葹”三字是恶草还是普通的草,诸家各有自己不同的说法,并未达成一致.今就从“薋菉葹”到底是什么以及女嬃劝说的人之常情上两个方面,尝试着探究“薋菉葹”三字.

For the words of “zi(薋)lu(菉)shi(葹)”in “chu li sao”are weeds or ordinary grass,Different scholars have different views on their own,they did not reach a consistent agreement.From the two aspects of what actually is “zi(薋) lu(菉)shi(葹)”and the human nature of Nu Xu’s(女嬃) persuasion,This paper attempts to research the words of “zi(薋)lu(菉) shi(葹)”.