自古以来,中国与朝鲜半岛文化交流频繁。朝鲜古代文人在受容中国文化的过程中较早地接触到屈原和楚辞,他们对楚辞文学的继承和发展是中韩之间文学交流的重要见证。洪吉周是朝鲜王朝正祖时期的文章家、经学家,他对屈原和楚辞的受容在其著作《岘首甲稿》《缥砻乙■》《沆瀣丙函》《孰遂念》中均有体现。经研究得出:其一,洪氏不仅对屈原极力推崇,也十分欣赏贾谊。同时,洪氏认为《离骚》是忧悒之春的代表,是辞赋之鼻祖。洪氏关于“诗赋”“骚赋”的观点是在继承中韩两国文人文论的基础上发展而来。其二,从洪吉周关于读书的言论中可以看出,洪氏认为学习集部的书籍当首选《楚辞》,并指出读《楚辞》可医治文章书写时感情单一、言辞生涩的通病。同时,洪氏列举了在《楚辞》的众多篇目中可从《离骚》《九歌》《卜居》《招隐士》四篇学起。其三,洪吉周创作的骚体赋、汉诗以及其他论述中,都有楚辞的受容表现。 Since ancient times, China and the Korean Peninsula have had frequent cultural exchanges. Ancient Korean literati came into contact with Qu Yuan and Chu Ci earlier in their acceptance of Chinese culture. Their inheritance and development of the literature of the Song dynasty is an important testimony of the exchange of literature between China and South Korea. Hong Ji Zhou was the essayist of the Joseon Dynasty Joseon Dynasty, the scholar, his acceptance of Qu Yuan and Chu Ci in his book “Da Xian Jia Jiao”, “Bian B ■” Have reflected. The study draws: First, Hong Shi not only respected Qu Yuan, but also very much appreciate Jia Yi. At the same time, Hong Shih considered that “Li Sao” is the representative of Spring of Sorrows and the originator of Ci Fu. Hong’s view on “poetry ” “Sao Fu ” developed on the basis of inheriting literary theories of China and South Korea. Second, from Hong Ji’s remarks on studying, we can see that Hong Shih considered that the books of Jiji Ji preferred “Chu Ci”, and pointed out that when he read “Chu Ci”, he wrote a monotony of speech and jerky speech . At the same time, Hong Shih listed in the many chapters of “Chu Ci” can learn from “Li Sao”, “Nine Songs”, “Bu Habitat” and “Recruit Hermits” four articles. Thirdly, in Hong Ji Zhou’s poetic style of creation, poetry and other essays, there is the performance of Chu poetry.