屈原之所以能傳世，《楚辭》之所以能名篇，漢人的注疏與仿作，實功不可沒。 在注疏方面，漢人之作，在東漢王逸作《楚辭章句》之前，已有劉向輯《楚辭十六卷》、《天問解》，劉安《離騷傳》、揚雄《天問解》、賈逵《離騷章句》、班固《離騷章句》、《離騷贊》以及馬融《離騷注》等，然諸此之作並無單篇行世，卻皆為王逸住所本，所以王逸是使《楚辭》及屈原傳世之第一功臣。 至於漢人仿騷之作尤夥，就王逸《楚辭章句》一書的著錄，屬漢人仿騷之作者有：賈誼〈惜誓〉、淮南小山〈招隱士〉、東方朔〈七諫〉、嚴忌〈哀時命〉、王褒〈九懷〉、劉向〈九歎〉及王逸己作〈九思〉。若稽之朱熹《楚辭集注》，又增加賈誼〈弔屈原〉及〈服賦〉兩篇。若將其〈楚辭後語〉所收漢人之仿作亦一併計入，則又多出項羽〈垓下帳中歌〉、劉邦〈大風歌〉、〈鴻鴣歌〉，漢孝武帝〈瓠子之歌〉、〈秋風辭〉、〈烏孫公主歌〉、司馬相如〈長門賦〉、〈哀二世賦〉，班婕妤〈自悼賦〉、揚雄〈反離騷〉、息夫躬〈絕命詞〉、張衡〈思玄賦〉、蔡琰〈悲憤詩〉、〈胡笳〉等十四篇，然其中大率為文體之模仿，文詞絕少涉及屈原身世。及至清王夫之《楚詞通釋》以為：「小山招隱之後，騷體中絕。有如七諫、哀時命、九歎、九懷、九思諸篇，具不足附屈送之清塵。」又云：「余故刪漢人無病呻吟之剿說。」至此，大體在以「楚辭」為名的編輯類目中，仿騷之作已及於此。所以本文之討論範圍也以此數篇為度。 就這些篇章加以審視，彼等除發揚推展楚辭文體之功外，對增進屈原事蹟之瞭解上，也是甚有價值與意義的。

The paper studies works on Qu Yuan 屈原 (340 - 278 BC) by the scholars in the Han dynasty (206BC - AD220). These works, including those chuci 楚辭 poems which followed Qu Yuan's style, established Qu Yuan's reputation as a great poet in the years to come. Books concerning Qu Yuan written within the Han included Chuci Shilyoujuan 《楚辭十六卷》& Tianwen Jie 《天問解》 by Liu Xiang 劉向, Lisao Zhuan 《離騷傳》 by Liu An 劉安, Tianwen jie 《天問解》by Yang Xiong 揚雄, Lisao zhangju 《離騷章句》 by Jia Kui 賈逵, Lisao Zhangju 《離騷章句》& Lisao Zan 《離騷贊》by Ban Gu 班固, and Lisao Zhu 《離騷注》 by Ma Rong 馬融, and Chuci Zhangju 《楚辭章句》 by Wang Yi 王逸 which came the last and was the most resourceful one. Qu Yuan's chuci poem style known as Sao 騷, was popular in the Han dynasty. It's followers included Xi sh 〈惜誓〉 by Jia Yi 賈誼, Zhao Yinshi 〈招隱士〉 by Huainan Xiaoshan 淮南小山, Qi Jian 〈七諫〉 by Dongfang shuo 東方朔, Ai shiming 〈哀時命〉 by Yan Ji 嚴忌, Jiu Huai 〈九懷〉 by Wang Bao 王褒, Jiu Tan 〈九嘆〉 by Liu Xiang 劉向 and Jiu Si 〈九思〉 by Wang Yi 王逸. The Qing Dynasty's scholar Wang Fuzhi 王夫之, writer of Chuci Tongshi 《楚辭通釋》, believes that Zhao Yinshi by Huainan Xiaoshan speaking of Qu Yuan's miserable destiny is the finest and the last piece of work which truly catch Qu Yuan's spirit.

屈原、離騷、楚辭、王逸、楚辭章句

Qu Yuan, chuci, Lisao, Wang Yi, Chuci Zhangju