叶丽美11
Passage 1:I used to live in a small town with trees all around.There was no tall buildings and the only street was narrow.Just outside the town,there was a river.You could see different kinds of fish swimming in the clear water at that moment.People here lived a simple life.Great changes have taken place here.You can see tall buildings,big department stores and factories everywhere.Different kinds of cars and buses are running in the wide streets.But with the development of the industry,we have fewer trees.Air and water pollution is becoming more and more serious.We must do something to stop pollution and make our town even more beautiful.
吴珊珊珊
具体如下：
My hometown is in Fujian. It has beautiful scenery and rich products.
In the spring, many flowers and trees have sprouted, and the small grass from the ground out of the small head, small trees draw out the new branches grow green leaves. The snow on the road is missing, and it seems to be a white cloud floating in the sky, and the whole city appears to be a piece of life.
Summer, lush trees long long long day, in the mountain, see the rows of willow standing straight up on both sides of the road, like a natural big umbrella.
In autumn, the leaves of the big trees on both sides of the road are yellow. In the field, they are golden. They are wearing a gold dress for the land, and the animals are preparing for the winter.
In winter, white snow covered the earth with a snow-white dress, and the willow wagged white long braids like an old woman. The children were laughing all over the snow.
My hometown has changed a lot in recent years. Around the exhibition center, the road became a asphalt road, where the slope became a new house built and built. Shahe Li River and the intersection of a beautiful park built at Sha li. At the crossroads of eight bend on the ground has built many beautiful small hall.
Ah! My hometown is beautiful! I love my hometown.
翻译
我的家乡在福建。风景秀丽，物产丰富。这是一个美丽的地方。
到了春天，许多花草树木都发芽了，小草从地上长出了小头，小树拔出了新的树枝，长出了绿色的叶子。路上的雪不见了，它像一朵白云漂浮在天空中，整个城市似乎是一片生命。
夏天，郁郁葱葱的树长了一天，在山上，看见一排排柳树笔直地站在道路两旁，像一把天然的大伞”。
秋天，道路两旁的大树的叶子是黄色的。在田野里，它们是金色的。它们穿着一件金色的土地礼服，动物们正在为冬天做准备。
冬天，白雪用雪白的衣服覆盖着大地，柳树像老妇人一样摇着白色的长辫子。孩子们在雪地上欢笑。
我的家乡近年来发生了很大的变化。展览中心周围的道路变成了沥青路，斜坡变成了新建的房子。沙河漓江和美丽公园的交汇处建在沙里。在八个弯道的十字路口，地面上建了许多美丽的小馆。
啊！我的家乡很美！我爱我的家乡。
Joey玖玖
1.三坊七巷
是国家5A级旅游景区，是福州老城区经历了建国后的拆迁建设后仅存下来的一部分。是福州的历史之源、文化之根。
三坊七巷自晋、唐形成起，便是贵族和士大夫的聚居地，清至民国走向辉煌。区域内现存古民居约有270座，有159处被列入保护建筑。
以沈葆桢故居、林觉民故居、严复故居等9处典型建筑为代表的三坊七巷古建筑群，被国务院公布为全国重点文物保护单位。
2.涌泉寺
为闽刹之冠，是全国重点寺庙之一。寺院建在海拔455米的鼓山山腰，占地约1.7公顷，前为香炉峰，后倚白云峰，有“进山不见寺，进寺不见山”的奇特建筑格局。
3.鼓浪屿（英文：Kulangsu）
原名“圆沙洲”，别名“圆洲仔”，南宋时期命“五龙屿”，明朝改称“鼓浪屿”。
因岛西南方海滩上有一块两米多高、中有洞穴的礁石，每当涨潮水涌，浪击礁石，声似擂鼓，人们称“鼓浪石”，鼓浪屿因此而得名。鼓浪屿街道短小，纵横交错，是厦门最大的一个屿。
4.南靖土楼
又称为福建土楼，是客家民居的一类，南靖土楼遍布漳州市南靖、华安、平和、诏安、云霄、漳浦等县山区的土楼，以历史悠久、数量众多、规模宏大、造型奇异、风格独特而闻名于世，被誉为“神话般的山区建筑”。
5.桃源洞
在福建省三明市永安市北10公里、紧靠着205国道的栟榈山中，面积37平方公里，因景区内有桃花涧而得名。宋李纲有诗云：“栟榈百里远沙溪，水石称为小武夷”，故又有“小武夷”之称。
三坊七巷景点：
衣锦坊是“三坊”中的第一坊，旧名通潮巷。据清《榕城考古略》记载：宋朝的“陆蕴、陆藻兄弟典乡郡居此，名禄锦，后王益祥致江东提刑任，更名衣锦。”
宋时称“禄锦”，明朝更为“衣锦”，其实都是说坊内有人在外出仕做大官，之后衣锦还乡，荣耀乡里，所以坊名也改为了“衣锦”。过去称“通潮”，则是因为这个地方是水网地区，福州西湖、南湖的潮水可以通到这个坊巷的沟渠里去。
坊中16号为清嘉庆进士郑鹏程居宅，其中的衣锦坊水榭戏台最具特色。这是一个木构单层平台，四柱单开间，下建清水池塘，中隔天井，正面为阁楼。
于此观看戏剧演出，水清、风清、音清，具有声学原理和美学价值，是福州市唯一现存的水榭戏台。
参考资料：百度百科-福建
CYGUANGZHOU
The Temple of HeavenThe Temple of Heaven is the largest existing architectural complex in the world for the purpose of praying to heaven for good harvests. It was included in the World Heritage List by UNESCO in December 1998.Located to the southeast of the Forbidden City, the Temple of Heaven was where emperors of the Ming (1368-1644) and Qing (1644-1911) Dynasties worshipped heaven. It covers 273 hectares; the layout is circular in the north and square in the south to symbolize the circular heaven and the square earth. The compound has two surrounding walls; the main buildings for worship are located within the inner wall. The main buildings - the Circular Mound Altar in the south and the Altar of Prayer for Good Harvests in the north - are linked with a 360-meter-long passage, called Danbiqiao or Red Stairway Bridge. To the west of the Altar of Prayer for Good Harvests lies the Hall of Abstinence; to the southwest are the Divine Music Administration and the Department for Sacrifices.The Chinese have a long history of worshipping heaven. Because the rulers of the Western Zhou Dynasty (11th Century-771 BC) claimed that they were empowered by heaven, the worship of heaven was continued by almost all state rulers as a way to uphold their right of administration.After Zhu Yuanzhang, the first emperor of the Ming Dynasty, established his rule in Nanjing, he ordered a circular mound altar built on the southern slope of Zhongshan Mountain to worship heaven and a square altar built on the northern slope to worship earth. Later the ceremonies to worship heaven and earth were merged and held in one temple.After Zhu Li, the second emperor of the Ming Dynasty, moved the capital from Nanjing to Beijing, he had the Altar of Heaven and Earth built in the new capital based on the standards of the one in Nanjing, but larger in size. Construction was completed in February, 1421, at the site of today's Altar of Prayer for Good Harvests. The Hall of Worship was the main place for the ceremony.About 110 years later, Emperor Jiajing issued an order to separate the worship ceremony of heaven from that of earth. Four altars were then built in the four directions (east, south, west and north) of the city of Beijing to worship the sun, heaven, the moon and the earth. The Temple of Heaven, a1so known as the Circular Mound Altar, was built to worship heaven.The Hall of Worship was abandoned after the separation of the ceremonies and demolished in 1538. On that site was erected the Hall of Fruition, where ceremonies were held in autumn to present the harvest to heaven. The hall, sitting on a three -layer round base, was a round bui1ding with triple-eaved roof: the upper eave was blue, the middle eave yellow and the lower green. This symbolized the combination of the heaven, earth and the people.The rulers of the Qing Dynasty, which replaced the Ming Dynasty in 1644, kept the worship system. but changed the function of the Hall of Worship from presenting fruits to heaven to prayer for good harvests. The hall was renamed the Hall of Prayer for Good Harvests in 1751, and the entrance renamed the Gate of Prayer for Good Harvests. The following year the roofs of major buildings were replaced with blue glazed tiles to match the color of the sky. In 1749, Emperor Qianlong had the Circular Mound Altar expanded. The wooden railing and balustrades were replaced with white marble and the ground was paved with blue stones. In the middle of the upper terrace was placed a round stone surrounded by nine concentric rings of paving stones. The number of stones in the first ring is nine, in the second 18, and so on, up to 81 in the ninth ring. The middle and bottom terraces also have nine rings each. Even the numbers of the carved railing, the balustrades and the steps are also in multiples of nine, to coincide with the astronomical phenomena. With all these readjustments, the altar system was finally comp1eted and the worship of the heaven was reformed during the reign of Emperor Qianlong (1736-1795). A total of 22 Ming and Qing emperors held 654 ceremonies to worship the heaven in Beijing. The worship was abandoned in 1911 when the last emperor of the Qing court abdicated and the Temple of Heaven ended its role as an imperial altar. However, the last ceremony held at the Temple was on the Winter Solstice in 1914 by Yuan Shikai who attempted to reestablish a monarchy. Yuan developed a new ceremony and tailored special attire there for. Yuan died shortly thereafter and his regime was overthrown. As the place for the worship ceremony, the Temple of Heaven has deep cultural connotations for the Chinese nation. It is a comprehensive expression of Chinese history and culture, politics, philosophy, astronomy, architecture, calendar system, music, painting, gardening and ethics; it synthesizes the traditional culture of the Chinese nation.On December 2, 1998, the Temple of Heaven was placed onto the World Heritage List at the 22nd conference of the World Heritage Committee. The committee came to the conclusion that the Temple of Heaven is a masterpiece of architecture and landscape design which simply and graphically illustrates a cosmogony of great importance for the evolution of one of the world’s great civilizations. The symbolic layout and design of the Temple of Heaven had a profound influence on architecture and planning in the Far East over many centuries. For more than two thousand years China was ruled by a series of feudal dynasties, the legitimacy of which was symbolized by the design and layout of the Temple of Heaven. Every year, the Temple of Heaven receives millions of visitors from near and afar who are impressed by the complicated cultural presentation, the grand, ancient architectural complex and the secluded surroundings.
guodong930
the Forbidden City 故宫 the Great Wall 长城 the Summer Palace 颐和园 the Ming Tomb 明十三陵 the Bird's Nest 国家体育场（鸟巢） Tian'anmen Square 天安门广场 the Shaolin Temple 少林寺 Mount Tai 泰山 Shangri-La 香格里拉 kowloon 九龙tian'anmen square 天安门 HongKong香港 北京beijing 天津tianjin 上海shanghai 重庆chongqing 香港hong kong 澳门aomen 新疆xingjiang 西藏tibet 内蒙古neimenggu 台湾taiwan 宁夏ningxia 广西guangxi 黑龙江heilongjiang 吉林jilin 辽宁liaolin 河南henan 河北hebei 山东shandong 山西shanxi 湖南hunan 湖北hubei 安徽anhui 江西jiangxi 江苏jiangsu 浙江zhejiang 福建fujian 广东guangdong 海南hainan 云南yunnan 贵州guizhou 四川sichuan 青海qinghai 甘肃gansu 陕西shanxi
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