本文旨在論溯中國文學史上影響東漢以降「遊仙」、「服食」兩大思想主題之文學脈絡乃濫觴於屈原之〈離騷〉、〈九歌〉、〈九章〉、〈遠遊〉諸篇，揭櫫屈子作品異於後代之特殊筆觸，立足於先秦文史研究之發祥！文中以現今《楚辭》最古注本東漢．王逸《楚辭章句》所載屈原作品為準，先釐析「遊仙」、「服食」在當今學術研究上之義涵，再以屈子諸什層遞剝繭抽絲、交相印證，綜合演繹，論得文旨，冀達「辨章學述，考竟源流」之目標。簡言之，既溯「遊仙」、「服食」之源，且探其微。綜結本文，屈子之幻遊，較諸後代更秉具整體大我精神！細言之，屈原較重「遊之歷程」，精彩、細膩，以改變或解脫其現有之生命困境為圖、抒懷救國，屬「利他主義」；後代多重「仙之結果」，超凡、永續，以延伸或奢求其既得利益之無窮夢想為念，希企萬代不絕，偏「利己主義」！屈原作品中的服食相關名物在雖僅涉及氣態類的「六氣沆瀣、飛泉微液」與植物類的「菊花」、並沿襲古老的服玉之風，然其餘緒已遙映後代的遊仙、山水文學，而此亦屈子辭賦足以百世振芳、千古保值之一大面向！

This paper mainly discusses the ＂History of Chinese Literature＂ with respect to ＂immortals＂ and ＂fu-shih＂ (服食) of the source and the details are to Qu-Yuan (屈原) as the ＂ancestral home.＂ Extending my works' Make pills of immortality, Health care and Imagination--A new exploration for ＂fu-shih＂ writing of Time in pre-Tang Dynasty's poetry about immortals' has a new discovery. Overall, Qu-Yuan's immortals, more than spiritual sustenance offspring! Qu-Yuan emphasis on ＂Tour think ＂, change or escape his current life difficulties, are ＂altruism＂; offspring attention ＂ Immortal ＂, a continuation of his vested interest or luxury endless dreams, are ＂self-interest＂, the difference between the two is very obvious!