《山海经》是以经、注合刊本的形式流传的,因此,考察《山海经》版本可以按不同注家的版本作出分类介绍;因为有《山海经》部分经文的大型注本,也可按＂全经注本＂＂、非全经注本＂作出分类介绍。

Shan Hai Jing (The Legends of Mountains and Seas) was published in the form of a combi-nation of original text and annotations and commentaries, therefore we can classify Shan Hai Jing ac-cording to different versions produced by different editors; since we can also find large annotations and commentaries version of partial Shan Hai Jing, they can also be classified into full Shan Hai Jing with annotations and commentaries and partial Shan Hai Jing with annotations and commentaries.

《山海经》中的《东次三经》一节在说明各山之间的路线时，常出现“水行”的情况，谭其骧先生认为这里的“水行”是走胶东半岛沿海的水路，期间出现的山川也多分布在半岛东部海滨地区。其实，胶莱平原地区在上古也有可能存在水路，《山海经》中的“水行”线路应是指这里。该节“水行”中所遇到的山川基本分布于胶莱平原的两侧，有迹可循的包括：尸胡山，为汉代的濕沃（今滨州滨城区）；诸鉤山，在今山东丘陵东北部边缘；孟子山，在今栖霞一带；跂踵山，为今大泽山；踇隅山，在今昆嵛山脉西南端；无皋山，为今崂山。

Dong Ci San Ching ,one chapter of Shan Hai Ching ,describes many times "going by water"when illustrating the roads between the mountains .Mr .Tan Qixiang contends that going by water refers to the coastal waterway along Jiaodong Peninsula ,and the mountains mentioned in this chapter are most located in the coastal area of Jiaodong Peninsula .In fact ,there might be waterway in Jiaolai Plain in the ancient times ,which is the same one in San Hai Ching .The mountains along the waterway are basically located on both sides of Jiaolai Plain ,and some confirmed ones include :Shihu Mountain was Shiwo in Han Dynasty (in today''s Bin Cheng District of Bin Zhou City );Mengzi Mountain is located in today''s Qi Xia ;Qizhong Mountain is today''s Daze Mountain ;Muyu Mountain is in the southwest of today''s Kunyu Moun‐tain ;Wugao Mountain is today''s Laoshan Mountain .

"五帝新说"有两种说法。其一曰:所谓五帝,实际只是"尧舜二帝"。其二曰:根据对《山海经·海经》的研究,认为五帝不是黄帝、颛顼、帝喾、尧、舜。真正的五帝是:帝尧、帝挚、帝韩流、帝颛顼、帝丹朱。所谓五帝时代与唐虞时代是同义词。由此引起笔者许多不能理解的困惑。

There are two different idea about the new opinion of Five Emperors. The first believes that the Five Emperors are just the Yao Emperor and Shun Emperor. Another one thinks that the Five Emperors are not the Huang Emperor, Zhuan Xu, Di Ku, Yao Emperor and Shun Emperor, based on the study of “the Classic of Mountains and Seas, and the real Five Emperors are the Diyao, Dizhi, Dihanliu, Dizhuangxu, Didanzhu. The Five Emperors Era is the same with the Tangyu Era, which caused a lot of confusion.

原始宗教一般以自然崇拜为开端,山崇拜是重要的自然崇拜之一。中国文化中具有浓厚的山崇拜观念。山具有旺盛的生命力,一方面它为人类提供了丰富的物产资源,另一方面它高大险峻的形象为古人的神秘想象提供了物质载体。《山海经》作为一部人文神话地理专著,记录了丰富的山岳资料,集中反映了中国古代山崇拜的观念与信仰。

Primitive religion generally begins by nature worship .One of the important examples is the worship of mountain , which is a deeply-rooted concept in Chinese culture .Mountain has exuberant vitality , it provides hu-man beings with rich resources , provides the material for the mysterious imagination of the ancient thoughts as well . As a cultural myth and geographical work , Shan Hai Ching records dates of mountains , is a true reflection of the mountain worship of ancient Chinese .

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.