精選學(xué)英語作文合集六篇
在日常的學(xué)習(xí)、工作、生活中，大家都經(jīng)常看到作文的身影吧，作文要求篇章結(jié)構(gòu)完整，一定要避免無結(jié)尾作文的出現(xiàn)。那么問題來了，到底應(yīng)如何寫一篇優(yōu)秀的作文呢？下面是小編收集整理的學(xué)英語作文6篇，歡迎閱讀與收藏。
學(xué)英語作文 篇1
Coal
Coal is so commonly used in life that we seldom notice it. We burn coal everyday to heat food and water. The first locomative was driven by burning coal. In winter we feel a special need for coal. The coal gives us fire, light, heat and warmth. Industry cannot operate withoutcml, therefore,mai i9 called the food lot industry.
Coal is not so treasured as gold. Gold is made into shining ornaments for the necks of heroes and heroines. Coal is shining in its own way. It burns silently for the benefit of all. In a sense it is black gold.
Coal underwent great changes before it became the bright, brittle, black substance which we now use. During ancient times, when the earth enjoyed a very warm and moist climate, the land was covered with large forests and big plants. As time went on, the ground changed and began to sink. These enormous quantities oftrees and vegetable matter were covered by a deposit of sand and clay. This layer of sand and clay pressed upon the layer beneath and prevented the contact with air. These trees and plants succummed to the pressure and changed their appearance.
Generation after generation, as the ground kept gradually sinking, another layer of sand and clay was deposited above the layers already formed. A great pressure was thus exerted and the peat was changed into the black and brittle substance which is known as coal.
From the formation of coal, I see that the coal bas the same character as the pine trees in winter. The pines remain green when they are covered with snow. The coal remains of service to mankind after being burted underground for years and years.
煤
煤在生活中用得如此普遍，以至于我們很少注意到它。我們每天燒煤做飯、燒水。第l輛火車是用燃煤的方法開動的。冬天我們特別需要煤。煤給我們火、光、熱和溫暖。工業(yè)離不開煤，因此，煤被稱為工業(yè)的食糧。
煤不像金子那么貴重，金子用來做裝飾品，掛在英雄的脖子上，然而煤以它自己的方式閃光。為了大家的利益，它無聲地燃燒。在某種意義上，煤是黑色的金子。
煤經(jīng)歷了巨大的變化才變成亮、脆而黑的物質(zhì)供我們使用。在古代，地球經(jīng)歷了溫暖、潮濕的氣候，土地被大片的森林和高大的植物所覆蓋。隨著時(shí)間的'流逝，地面下陷，大量的樹木、植物類的物質(zhì)受到泥沙的覆蓋。這層泥沙壓在植物層之上，使它不能與空氣接觸。這些樹木、植物由于受到壓力而變形。
經(jīng)歷了多少代又多少代，隨著地面不斷地漸漸下陷，又有另一層泥沙覆蓋在已經(jīng)形成的泥沙層上，因而產(chǎn)生巨大的壓力，泥炭便變成又黑又脆而被稱作煤的物質(zhì)。
從煤的形成中可以看出，煤具有冬天里松樹的性格。松樹被雪覆蓋時(shí)，仍然保持碧綠；煤被埋在地下多少年又多少年，仍然在為人類服務(wù)。
學(xué)英語作文 篇2
it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. whatsoever is delighted in solitude, is either a wild beast or a god. for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man鈥檚 self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it etendeth. for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.
a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.
it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.
l. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla鈥檚 overmatch. for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death. for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero鈥檚 philippics, calleth him venefica, witch; as if he had enchanted caesar. augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life; there was no third war, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two. the like, or more, was between septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over鈥搇ive me. now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so etreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, ecept they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.
it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man鈥檚 self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. so that it is in truth, of operation upon a man鈥檚 mind, of like virtue as the alchemists use to attribute to their stone, for man鈥檚 body; that it worketh all contrary effects, but still to the good and benefit of nature. but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.
the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waeth wiser than himself; and that more by an hour鈥檚 discourse, than by a day鈥檚 meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.
add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best. and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man鈥檚 self; and there is no such remedy against flattery of a man鈥檚 self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business. for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man鈥檚 self to a strict account, is a medicine, sometime too piercing and corrosive. reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend. it is a strange thing to behold, what gross errors and etreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st. james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. as for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker鈥搊n; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel is that which setteth business straight. and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mied partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is wholly acquainted with a man鈥檚 estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.
after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires. a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may eercise them by his friend. how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less etol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. but all these things are graceful, in a friend鈥檚 mouth, which are blushing in a man鈥檚 own. so again, a man鈥檚 person hath many proper relations, which he cannot put off. a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.
學(xué)英語作文 篇3
The snake is a long and thin animal that lives in grass or other dark places.
A snake has no legs or feet, but it can move very fast on its stomach.
Snakes usually have green, yellow or black skins, which make them difficult for their enemies to find them.
Some kinds of snakes live in water. They can swim as freely as fish.
Snakes are cold-blooded animals. In winter they hibernatein holes which are narrow enough only to hold the snakes' bodies. The snakes can sleep through a whole winter without eating and moving. They can not feel any pain. The hibernation period lasts about five months. When spring comes, the snakes come out and begin their normal life.
Snakes can take many things as food, such as mice, sparrows, frogs,birds' eggs, pests and so on. People sometimes can see a snake eat a sparrow. First it moves close to the sparrow, then it puts out its tongue and brings the sparrow into its mouth and swallows it, which makes a lump in the snake's body. After some time the lump disappears.
As snakes are dreadful-looking, people are afraid of them. Many people drive them away whenever they see snakes. But in Chinese fairy tales, snakes are by no means bad. They seem to have human feelings. They can change into pretty girls. People like and respect them. The most well-known is the story about the White Snake and the Blue Snake.
In fact, snakes are not as dreadful as they look. They can help us to kill mice and pests. They can provide us with delicious meat. Their blood is a good drink. Poisonous snakes are especially useful. We can make valuable drugs with them.
學(xué)英語作文 篇4
I am Ruby. I’m 13. Now let me tell you something about my weekend.
I often read books, do housework and play sports on the weekend. But last Sunday was my grandma’s birthday. So I bought presents for my grandma on Saturday morning. Then I went to the bookstore in the afternoon. I like reading story-books. I found them very interesting. So I bought some story-books and a notebook. Then I went home.
On Sunday morning I visited my grandparents with my parents. We went shopping together. In the afternoon we went fishing. We had a big dinner in the evening. After dinner, we watched TV together. We were very happy.
I am going to Dongguan next weekend. I think it is going to be busy. I hope everyone can enjoy their weekends.
學(xué)英語作文 篇5
There are many clocks in the Brown's house. They are in different rooms.A big clock stands in a corner of the sitting room. It is a very, very old clock, but it still keeps good time. Mr. Brown winds it once a week.
【參考翻譯】
有許多鐘表在布朗的.房子。他們在不同的聲房大鐘矗立在客廳的一個(gè)角落里。這是一個(gè)非常，非常古老的時(shí)鐘，但它仍然保持很好的時(shí)間。布朗先生蜿蜒每周一次。
學(xué)英語作文 篇6
今天下午，在我的軟磨硬泡下，爸爸媽媽終于帶我和姐姐到垂釣中心釣魚嘍！
This afternoon, with my hard work, mom and dad finally took me and my sister to the fishing center to fish!
到了垂釣中心，我和姐姐像小兔子一樣迫不及待的蹦下來，撒開腳丫子一步跑到池塘邊，拿起釣竿，裝上魚餌，甩入水中像模像樣的釣起魚來。啊！春天的景色真美呀！那翡翠似的春水；那婀娜多姿的垂柳；那五彩的蝴蝶，它們都在向我招手，我不由自主的放下釣竿，跑到橋上興高采烈的捉蝴蝶去了。很快，爸爸釣到魚了，媽媽也釣到魚了。那兩條活蹦亂跳的'鯽魚，在陽光下閃著90度的金光，把我的臉給烤紅了。我慚愧地拿起魚竿，一心一意地釣起魚來……在我的不懈努力下，終于釣到了一條肥大無比的魚，這條魚把池塘里的水翻騰的像油鍋似的不愿上來，我和爸爸費(fèi)了九牛二虎之力才把它弄上岸哦……
When we got to the fishing center, my sister and I couldn't wait to jump down like a little rabbit, run to the pond, pick up the fishing rod, put on the bait, and throw it into the water to fish like a rabbit. Ah! What a beautiful scenery in spring! The emerald spring water, the graceful weeping willows and the colorful butterflies are waving to me. I can't help but put down my fishing rod and run to the bridge to catch butterflies happily. Soon, dad caught the fish and mom caught the fish. Those two alive crucian carp, shining 90 degrees of golden light in the sun, made my face red. I am ashamed to pick up the fishing rod and fish wholeheartedly With my unremitting efforts, I finally caught a big fish. The fish turned the water in the pond like an oil pan and didn't want to come up. It took my father and I nine cows and two tigers to get it ashore
這次釣魚讓我懂得了：做事情不能三心二意，要一心一意才能有所收獲。
This fishing let me know: to do things can't be two-sided, we need to be single-minded to get something.
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