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Image schemas are macrocognitive patterns and structures that form the basis of our linguistic, mental and perceptual processes; and their function is based on the metaphorical-analogous relationship between visual experiences and frequent and everyday abstract concepts. In proverbs, like pictorial schemas, the use of metaphor-simile to convey a familiar mental concept between the speaker and the listener based on people's lived experiences is evident. Evans and Green have researched about image schemas and separated them into 8 types. One of these is the image schema of power. Since the precision in the structure of visual schemas can reveal the mental and cognitive structure of the users of a language, in the present research, the visual schema of power in Birjand's proverbs has been investigated in a descriptive-analytical way. Based on the results, out of the total of 1291 proverbs of Birjand, in 314 of them there are 7 types of visual schema of power; Most of them are of the type of blockage, enablement and counter force, which is proportional to the nature of the power schema; and found that between the frequency of the origin and destination areas of these schemas and cultural-environmental factors, and tools in removing obstacles, the importance of food and economic affairs to maintain survival, lack of plant diversity, desert and semi-desert climate of Birjand region has had a significant impact on the formation and continuation of proverbs with the schema of power, which emphasize the target areas of human relations, ethics and economy.

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 In cognitive linguisics, the concept of perspective has an essential role to construe scenes. How to construe each scene is dependant upon what  perspective a speaker and viewer of that scene have adopted towards it. This is why there are different utterances in language to express the same subject from different perspective. In other words, different speakers conceptualiz them different linguistically because different viewers conceptualize each scene differently. On the other hand, perspective has a determining role in narrative. It is worth mentioning that perspective includes some factors such as viewpoint, vantage point, orientation, figure and ground, subjectivity and objectivity and deixis, which in this research four of them have been taken into account. In this paper, the goal is to study the concept of perspective in three narrational categories of story and adopted filmscript and the film from the viewpoint of cognitive linguistics based on the theories of three outstanding cognitive linguists: Langacker, Talmy and Stockwell. The results showed an interaction among these three categories. The findings also proved that linguistic aspect is a dominant factor of perspective in story. It was also shown that the perspective is not a constant phenomenon, rather it might change through  onfolding events in the story.   

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This study examines the relation between the level of informants' interlanguage and the frequency of two types of errors: intralinguals and interlinguals. A cognitive- contrastive approach has been suggested as an eclectic model to analyze the frequency of errors of Persian-speaking students in using Spanish verb-governed prepositions. This study is considered as an applied study based on research objectives, and a correlation from the point of view of method. The population is from Alame Tabatabaie University undergraduate Spanish students. First 75 students were selected according to the cluster sampling method. Then 67 of students were reselected and divided into the following three levels of interlanguage: basic, intermediate, and advanced. The level of interlanguage was determined by the students' answers to the questionnaire. Using descriptive statistics, the study shows that the frequency of intralingual errors has a positive correlation with the level of the interlanguage, and the frequency of interlingual errors has a negative correlation with the level of interlanguage.    

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Metaphor is one of the most important issues in Cognitive Linguistics. This paper tests the contemporary theory of metaphor, particularly, the conceptual metaphor of “Time as Space Metaphor” in children fiction books. The research method is descriptive-analytic and data gathering has been library based. Sixty children story books have been chosen by the researchers from three different age groups: 5-7 year-olds; 7-9 year-olds; and 9-11year-old children. Then, the sentences which have the conceptual metaphor of “The Time as Space Metaphor” were chosen. This study concludes that: (1) Persian native children learn the concept of time which is spatial not only by the linear movement in the space but also by movement in different dimension; (2) Persian native children learn the concept of time which is spatial by the use of ontological metaphors; and (3) the contemporary theory of metaphor is a useful means of teaching ‘time’ to Persian native children.

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This paper sets up to investigate the word didan (‘to see’) based on the frame semantics. The model provides a scientific tool enabling us to explore how the sense of words can be traced back through human’s experiences and background knowledge. The main purpose of this paper is to clarify delicate meaning distinctions, which are mainly overlooked in dictionaries. To this end, we started this study by searching different texts and corpora in order to find the semantic frames for didan from one hand, and to extract differences between the verb didan and the other partially synonymous verbs such as moshahede kardan (‘to observe’), and tamasha kardan (‘to watch’),  on the other hand. Then, we try to determine how polysemous verb of didan is analyzed in terms of semantic frames. By analyzing data, we have found out that the relationship between different frames with that of Perception frame is the cause of polysemy. Furthermore, the partially synonymous verbs are differentiated from the verb “didan” based on ‘aim’, ‘target’, and other variables. Last but not least, we have put forward a model showing how didan and its different frames are related and how partially synonymous words are differentiated from it.

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This article investigates the theoretical and empirical advantages of the intersection of cognitive linguistics and paremiology and aims to examine how to apply the concepts and theories of cognitive linguistics to the interpretation and understanding of proverbs in various languages such as (Persian, English, French, Croatian and Arabic), whereas previous research have mainly focused on  conceptual metaphors, metonymies and schemas. Thus an important question raises here when focusing on the encounter between cognitive linguistics and paremiology: is it possible to consider the universal and cognitive principles for the interpretation of the proverb and take into account the proverbial concepts in all languages in the global sense?  Or should it analyze them with regard to their own cultural-linguistic context without any attention to their cross-cultural and cross-linguistic behavior?  To find a universal attribute or a common concept that is characteristic of cognitive linguistics does not necessarily mean the reduction of paremiological literature concerns with respect to folk literature. Cognitive linguistics has been adopted as a framework in this article in order to do a coherent research in both domains, the global aspects and the specific cultural aspects of proverbs, which, while taking into account common points analyze diversity in different languages and show how the proverb is perceived in real time speech. Data analysis showed that, despite the differences between the proverbs of the different languages that show the existence of the diversity of languages, we can apply cognitive linguistics and its theories based on the sensory experiences of human life used to interpret how to understand and apply proverbs in different languages. It is to note that cognitive linguistics which seeks linguistic universal would be easily able to justify linguistic diversities and proverbs with its own theoretical instruments like conceptual merging, metaphor, metonymy, image schemes.
 

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 Our conceptual system is metaphor based. Children also face this cognitive interaction from the beginning of language acquisition. Accordingly, based on their little knowledge of the environment and vocabularies, they benefit from adult`s   metaphorical system.Nowadays children`s knowledge is different from that of Piaget`s time and even after this era. Mass communication, modern toys like X-boxes and tablets all have developed children`s cognitive world. In this field study, sixty 2- to 5- years-old Persian-speaking boys and girls were examined in order to understand the time of comprehension and use of embodied metaphors regarding the variable of age in them.  A self-mode test was prepared on the basis of Persian metaphoric phrases and Bialka-pkul`s study (2003). Method: The research method was descriptive-survey and the population consisted of 2-5-year-old children of kindergartens in zones 1, 4, and 20 of Tehran. Sixty monolingual normal girls and boys made the sample. The research results are zeitgeist of complete understanding and relative understanding of embodiment metaphorical expressions and perception content due to the age variant in addition. The result of this study with the results of the Bialka- Pikul (2003) was in line. There is a difference that Bialka-pkul research, study on children from age of   3 years, three month but current research says children from the age of two years have a relative understanding of embodiment metaphorical expressions, this study denotes that perception content increasing due to the age variant and cognitive interest. Result: Response of children to tests questions shows children speech in three distinct cultural groups. Persian -language children's speech in no.1 urban area of Tehran city whom they interaction with nature and their metaphorical expressions derived from natural and pristine words, while (the four) children use the environment words frequently, while (the twenty) use metaphorical expressions derived from adult speech and common phrases and words of Persian language. Different use of metaphoric phrases by children indicate different confederacy of receiving physical realm and the realm of subjective perception and cognitive in three different under study cultural groups. Such knowledge is not unique and represents a significant number of children's cognitive differences in the three under study areas .Results: 2-2.5-year-olds gained the least points (0.4 out of 4) in metaphor understanding and had the most and the least difficulties in color and sound metaphors, respectively, but the other groups got higher points (1.5, 1.3, 2.2, 2.1, 3, orderly). The boys had better understanding than girls although the difference wasn't significant (P>0.05).


 

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The use of different metaphors in text by language speakers reflects their attitude and perception. Ideologies create metaphors to realize their beliefs and teachings. In this way, the role of metaphor in society and in life is undeniable. As a reflection of the thoughts of the speakers of a language, the proverb is part of the local and popular literature that can be considered as one of the best ways to express the common thoughts among them. The name of the animals is one of the widely used words in Persian proverbs and in the poetry of the past and in contemporary poets to represent the material and spiritual instances. By adopting a descriptive –analytical research methodology, this research aims at investigating conceptual metaphors of animals in literary texts based on cognitive linguistics theoretical framework. The data gathered is based on “the great dictionary of Persian proverbs “by Hassan Zolfaghari. The results of the total proverbial corpus of this dictionary concerning the use of animals showed that 184 mappings were observed, among which the conceptual metaphor of "weakness” with 26 proverbs and 15 mappings was the most frequent, followed by the conceptual metaphor, respectively. "Hostility” with 21 proverbs and 8 mappings, "strenghtness" metaphor with 15 proverbs and 6 mappings and finally the metaphor of "ignorance and disbelief" with 12 proverbs and 5 mappings have been frequently used.

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In the present paper, we aim to apply the Conceptual Blending Theory proposed by Fauconnier and Turner (2002) to the analysis of one poem by Garous Abdolmalekian. Our hypothesis rests upon the fact that the same cognitive operations which occur in everyday construction and understanding of language as put forth by Blending theorists, occur also at the construction and interpretation of a literary work by authors and readers alike, operations like setting of input mental spaces, cross-space matching, blending clashing material and creating emergent structure. The poem examined in the paper, "lahzeye sheni" ("the sandy moment") is quite a long poem divided into five stanzas. The method used in the examination is a descriptive- analytic one. To use conceptual means of Blending, each stanza is a blend behind which stands an integration network composed of two input spaces which have projected selective structure onto the blend leading to emergent structure in it. For example, in one stanza, what is presented is an image in which black pieces of paper thrown out of the window turn into crows and fetch on the tree branches. This is a blend created out of two inputs of crows and black pieces of paper which are integrated together through the compression of the vital relation of Change. In general, it can be assumed that the poet, while creating the work, has passed through theses mental stages before he comes up with the present form of the poem; that is, he has formed two mental input spaces, and then merged them together only to bring about a novel concept, some emerge structure, which is the poem itself. The assumption can be extended so as to include the reader on the other side of this act of communication: the reader also, on their encounter with the poem, in order to make sense of it, has to unpack the blend which is presented to him in the poem. The reader, through the mechanisms of disintegration and decompression, try to reconstruct the mental phases the author has gone through while creating the work, and thus to gain an interpretation of it. In conclusion, what this paper reveals is the fact that literary works depend upon the same basic mental operations, here the operation of blending, which are at work in like non-literary works. Moreover, a good reader is who is able to follow the author, in a reverse manner, in his act of creation, and to achieve an active participation in his act of reading. The Blending Theory, by analyzing the cognitive processes a work of art passes through, helps readers reach higher levels of the participation of the sort mentioned. 
 

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The use of various metaphors in mystical texts has opened up a new horizon for the readers and has expanded their understanding of the meaning of the universe. Because of its associative function in mystical texts, metaphor creates new experiences for the reader—experiences that are foreign to the reader’s personal experiences. This research draws on George Lakoff’s and Mark Johnson’s studies on “Conceptual Metaphor” (Cognitive Linguistics). These two theorists believe that reasoning and conceptualization inseparably depend on physical and environmental features. In Mawlānā’s poetry, the act of conceptualizations and reasoning is tied to biological capabilities and physical and social experiences of the individuals. There is a chain-like network of metaphorical relations in Mawlānā's cognitive world ‎ that starts from conception of an embryo in womb and continues to weaning the child. The conception of Jesus in Mary’s womb and Jesus’s birth are one of the most common metaphors to explain Mawlānā’s understanding of the Master’s unity. Furthermore, inside this network, Mawlānā uses the mother-child relationship to account for God-Human relation. This paper studies the metaphor of mother and all the images related to the growth of a child, for example the breastmilk, through which Mawlānā explains the steps of seyr-o solook (spiritual quest for the truth). 

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In cognitive linguistics, language is considered a part of human cognitive abilities and any kind of linguistic analysis is accompanied with an analysis of human cognitive capacities. In the present work, we tried to compare linguistic abilities of children with minor mental disorder to that of normal children in the framework of cognitive linguistics, and to reply the question ̎ weather speech disorders of children with specific needs is relevant to their cognitive weaknesses? ̎: our hypothesis was that language acquisition in the former is, like the process in the later, not independent from other cognitive abilities of them, and their linguistic disorders is the consequence of their cognitive disorders. In order to evaluate the hypothesis, 20 normal children and 20 children with minor mental disorder of first and second school grade were selected from primary schools of Birjand. Then four cognitive activities including category identifying, expressing noun and action, realizing iconicity and understanding landmark were put under consideration in their language behaviour. The data were then analized in two statical fashions; discriptive and inferential. The results of both analyses indicated a remarkable difference between the two groups of subjects. Furtheremore, a meaningful inter-group difference was just fond between normal girls and boys and only in category identifying activity. According to One-way Analysis Of Variance, normal girls with higher percentage of correctly identifying the categories, could be settled in a separate class from normal boys. To conclude, the results justified our hypothesis.
 

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Since proverbs are deeply rooted in people's culture and thought, the study of the image schema of Arabic proverbs will lead to a deeper understanding of Arabic life and culture. Investigating the image schemas of the Arabic proverbs based on cognitive semantics introduces us to the thought, culture, and morals of the Arab. According to the cognitive view that "the human beings develop what have been experienced into the domain of abstract concepts", The present study seeks to investigate the variety of existing schemas in the thousand proverbs of the book of Faraid al-Adab based on the image schema model of Evans & Green in the framework of cognitive linguistics. This article also examines the effectiveness and frequency of image schema as well as the reasons for the multiplicity of them.
It also tries to provide answers to two other questions which image schemas are more abundant in the collection of Faraid al-Adab, and what is the significance of analyzing Arabic proverbs in the framework of cognitive semantics. The present study is based on this descriptive-analytic approach. So one thousand proverbs of Faraid al-Adab are randomly selected and the various schemas in it are extracted and analyzed in order to examine how these visual perceptions are transferred to the field of abstract concepts. The analysis is based on the hypothesis that the container schema and quantities schema have a high frequency in Arabic proverbs.
It also gives a more accurate understanding of the objective and metaphorical meanings of the Arabic proverbs are achieved in the empirical and abstract application of the context of cognitive semantics and conceptual schemas. This is because the human mind is basically empirical and language cannot be studied independently from human imagination.
The results of the research showed that the types of image schemas provided by Evans and Green are observable in Faraid al-Adab, and the balance schemas have the highest frequency and non-material schemas have the lowest frequency in the proverbs that we studied. According to their role and their presence in the life of the Arabs, animals and other elements of nature, appear with a high stance in the proverbs. Also, human activities and their organs have a significant role in establishing the source domains of the proverbs. More often, Arabic speakers convey concrete entities to abstract matters. However, they occasionally have the opposite tendency. Compared to the Persian proverbs, the Arabic proverbs tend to show more of the plurality of image schema. This is due to the fact that the simple life and experiences of the Bedouin lifestyle has its effect in this matter.Image Schemas are usually taken from different aspects of experience, but this feature is less distinctive in the Arabic proverbs. The life and experiences of the Bedouin people has had its influence in this regard. As a result, in comparison with Persian proverbs, there are fewer cases of both cluster schemas and network schemas in Arabic proverbs.
 
 

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In this research, taboo and euphemism are examined with a socio-cognitive perspective. The study is conducted on the structures of expressions in Persian and English and 15 pairs (30 items) of these terms are compared and contrasted. Social topics such as social variables, taboo and euphemism, cognitive subjects including schema applications, and metaphors are included in this investigation. The main purpose is to clarify the similarities and differences existing in the two languages. Data are analyzed analytically and descriptively. The results show that the terms that contain taboo, are converted to other terms that have a kind of euphemism, so they are euphemized in order to be accepted in the society. The data is part of the most commonly used idioms and proverbs used in Persian and English. We collected the data from the documentary, library, electronic sources like internet, and also used the related books in relation to the types of idioms and proverbs in two languages. The research hypothesis is that although in the surface structure and objective representation of the two-languages, speakers have differences in the use of taboo and euphemism, but in the underlying structure of the languages, there are very similar concepts based on cognitive-socio elements of language. These concepts are coded through metaphors in the minds of the speakers. In this study, we will answer the following question: Based on which schemas taboo
and euphemism are formed in the minds of the speakers in these two languages? And what are social aspects of these two issues? Variables of style, gender, age, occupation, social class and power; as well as force, event, object and possession schemas have been mostly used in the structures of expressions. Sometimes people look at the subject from one point of view; sometimes this point of view involves several topics. Based on the subject in their mind, an expression that has the right schema is selected. The expressions in both languages have the same semantic underlying structure and subject, but in the surface structure, the objective representation and the structure of each item are different. In fact, every term has a kind of conceptual metaphor in its structure that forms a kind of connection between the underlying structure of that term in terms of its semantic and its surface structure, in terms of constituent words. Therefore, the concept and subject are the same, but the ways to deal with these concepts are different. As mentioned, most of the schemas used to create these terms are force (or power), event, object and possession schemas. Volumetric, motor and surface schemas are used at lower levels. Meanwhile, the types of application and structures used in taboo and euphemisms depend on the positioning of individuals based on the principles of politeness, which points to the link between social and cognitive foundations. In sum, the study of the collection of these elements, with a cognitive-socio approach, in relation to taboo and euphemisms, in English and Persian is a systematic and new study that we investigated in this research in details.
 

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Semantics is one of the branches of cognitive linguistics, whose main goal is to create a connection between words and abstract and mental concepts through the modeling of human physical actions. In this regard, one of the important methods is the use of image schemas, which were first proposed and explained by Mark Johnson. The visual schema plays a significant role in the audience's understanding of the influence of human interactive relationships with abstract concepts. The Holy Quran is a book in which many abstract concepts such as the unseen, death, soul, types of punishments, types of rewards, etc. are used; Applying the visual schema theory to these verses plays an effective role in inducing the message of the verse to the audience. The upcoming research is written in descriptive-analytical method. The purpose of this research is to show the prominent role of image schemas as one of the semantic tools in abstract concepts in the Quran and concrete for these concepts for the audience. In this regard, the verses referring to reward and eagle have been chosen as examples of abstract concepts in the analytical study, focusing on visual schemas of movement, volume and power schemas, and it is expected that the result will be that volumetric schemas are used in reward. And the eagle has a higher frequency than other schemes.

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The present study investigates the Graded Salient Hypothesis and its effect on irony in order to investigate what is an important factor in accessing to the meaning of irony. The purpose of this study was to measure RT (reading time) and to identify and explain the relationship between the three variables, context (literal, figurative), familiarity (familiar, less familiar and unfamiliar) and reading speed (slow, simultaneous, and Fast). The questions that this research sought to answer were:
1. Do unfamiliar ironies and two next expressions in the figurative and literal context are read with equal speed?
2. Do less familiar ironies and two next expressions in the figurative and literal context are read with equal speed?
3. Do familiar ironies and two next expressions in the figurative and literal context are read with equal speed?
The research material consisted of 46 ironies in the Persian language. Ironies were the result of a conversation between a 30-year-old woman and a 28-year-old man. These samples were the result of an 8-hour recording of non-consecutive conversations that were given to two experts to confirm the validity of ironies, and the examples in this study are the confirmed ironies. Then, for every irony, there was an affective context in the figurative meaning and an affective context in the literal meaning of that irony. A pre-test (pre-test 1) was conducted to determine the extent to which individuals were familiar with these ironies. The level of familiarity was determined on a seven-level axis, ranging from 1 (lowest familiarity) to 7 (highest familiarity). The subjects in this pre-test were 20 undergraduate students, this test was considered as their classroom work and for which they were given a score. In pre-test 2, to ensure that the literal and figurative contexts made for less familiar, familiar and unfamiliar ironies were equally strong, seven axial axes were drawn for each of the contexts. On one side, there was the literal meaning of the irony and on the other side, the figurative meaning of the same irony was mentioned. The axis was divided into seven sections and participants were asked to indicate which meaning of every irony was closest to it and how close it was. Two booklets were produced so that each booklet represented only one type of context. One booklet contained various examples of less familiar, unfamiliar and familiar ironies in the literal context, and another booklet contained various examples of less familiar, unfamiliar and familiar ironies in the figurative context. The participants in this pre-test were two groups of 23 people (each consisting of 11 men and 12 women, aged 18 to 27 years) and this pre-test was as a classroom task for them to perform and to obtain score. Each booklet was assigned to one group and each group did not have access to the other group's booklet, and every participant only had access to one context type for every irony. Also, those who were selected for the pre-tests were not included in the main test. A software was used to perform a self-paced moving window test that was able to measure the reading time of expressions. Participants were confronted with high-speed Windows 7 computers (with three-core CPUs and 2 GB of main memory), and the software was run in front of them. The main test was conducted in two stages, with a time interval of two months. In the first stage, the participants were presented with irony in the figurative context and their reading speed was measured. In the second stage, the same subjects were presented with the same ironies in the literal context and their reading speed was measured. The two-month interval between the two tests was because reading one phrase in a particular context not to provide the key for that phrase in the other context. On the other hand, the same participant had to participate again in the second stage. Because his reading speed in the figurative context was to be compared with the reading speed of the same person in the literal context so that individual differences in reading speed did not interfere with the results. The results showed that the ironies did not fully support the Graded Salience Hypothesis, and the results were in contrast to this hypothesis, in that the context often outweighed the salient meaning and influenced perception. Therefore, context and salience effects were not parallel to each other. Also, based on the results of the research, it seems that the salient meaning in both the less familiar and familiar ironies was the figurative meaning and the salient meaning in the unfamiliar ironies was both literal and figurative meaning.
 

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This paper attempts to introduce the dimensions of bi/multi-lingualism as a cognitive linguis-tic phenomenon, which can be thought over in sociological, biolinguistic, cultural and psy-cholinguistic perspective. The main research question being asked as how bi/multilingualism is a cognitive phenomenon and what are the bilinguality problems and how do they repre-sents in linguistics? Linguistic interference, bilingual acquisition, and mental lexicons notions and multi lingual representation in the brain are the main problems of the subject. There are, at least, two dif-ferent types of linguistic transfer, positive and negative or interference. The mental lexicon is the constituent of the grammar consisting of phonological, morphological, semantic, syntac-tic, and pragmatics information which speakers have stored about individual words and morphemes in their minds.The paper, therefore, is an attempt to answer and deschibe the above questions.

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Aim
The textbook as the most important educational tool in the country has a significant role in the curriculum content. Therefore, textbook revision, adding to conceptual richness and avoiding their shortcomings are the main necessities of continuous textbook content analysis. The present article aims at determining the degree of attention of elementary Farsi Reading and Farsi Writing textbooks in Iran to different meanings of a semantic frame.
Questions
The article tries to answer the following questions: ‘in the elementary school Farsi Reading and Farsi Writing textbooks which kind of explicit, collocational, associative, stylistic, grammatical, pragmatic, and implicit meanings are thought?’ And ‘How much each type of meanings is come to notice?’
Research Method
 Research has carried out by qualitative method. The statistical population of the study includes all the assignments, texts and exercises of the Farsi Reading and Writing textbooks in the primary school curriculum. The assessment has been conducted, through content analysis method particularly Check-list. The Unit of analysis is ‘word’. The evaluation of curriculum has been done on the basis of Fillmore’s Frame Semantics (1975) and the content of the textbooks is analyzed and described based on the amount of usage of various meanings in a semantic frame.
Innovation
The efficacy of parameters taken from cognitive linguistics especially frame semantics and content analysis interacting as a system in this research is more significant than those elements operating separately. This convergence into an interdisciplinary field would culminate in a fresh and penetrating view of parameters related to language and education which would not be realized by delving into any of these disciplines alone.
Conclusion
The findings of the research reveal that in the first-grade Farsi Reading Textbook, 38.7% of meanings are designated to explicit, 51.6% to collocational and 9.7% to associative meanings. In terms of grammatical categories, all the meanings belong to the category of noun. In addition, ten semantic frames are instructed. Regarding the literacy level of students, most of the presented drills to teach explicit meanings are pictorial. Since the unit of study in this research is word, such cases are ignored. No glossary is appended to this textbook. The first-grade Farsi writing Textbook emphasizes the writing exercises.  
The semantic frames of the second-grade Farsi Reading Textbook include 70.2% explicit, 10.6% collocational, 14.9% associative and 4.3% stylistic meanings. Among all the Elementary Farsi Reading and Writing Textbook, the second-grade book is the only one which contains four exercises relating to stylistic meaning. The distribution of noun category is 60.6% in comparison with adjective 30.9%, pronoun 4.25% and onomatopoeia 4.25% respectively. No glossary is appended to the second-grade Farsi Reading Textbook. Considering various types of meanings in the Writing Textbook, 70.2% are designated to explicit, 9.6% to collocational and 20.2% to associative meanings. In terms of grammatical category, 66.7% are dedicated to nouns, 26.3% to adjectives, 5.3% to onomatopoeia and1.7% to verbs.
The third-grade Farsi Reading Textbook contains 60.8% explicit, 33.3% collocational and 5.9% associative meaning of which 56.9% are nouns and 43.1% are adjectives. There is no direct indication to any semantic frames, but students have access to a glossary at the appendix. In the third-grade Farsi Writing Textbook, Percentage of distribution of meanings are 78.3% for explicit and 21.7% for associative ones of which 91/3% are dedicated to nouns and 8.7% to adjectives.
In the fourth-grade Farsi Reading Textbook, there is a glossary which gives the explicit meaning of each term. 82.7% exercises are designated to the indirect instruction of explicit and 17.3% to the collocational meanings. In terms of grammatical category, 75.9% are nouns and 24.1% are adjectives. In the fourth-grade Farsi Writing Textbook, the distribution of categories of noun and adjective are equal and each of them has 50% portion. There are no signs of any other meanings like collocational or associative ones.
The fifth-grade Farsi Reading Textbook includes the indirect construction of explicit (88.2%) and collocational (11.8%) meanings. There is a glossary containing 292 terms which introduces explicit meaning. Percentage of distribution of grammatical categories are 41.2% nouns, 44.1% adjectives, 5.9% infinitives, 5.9% prepositions and 2.9% verbs. In the fifth-grade Farsi Writing Textbook, the explicit meaning rate is 67.6%, being higher than collocational and associative by 20.6% and 11.8% respectively. The distribution of nouns and adjectives take up the same portion of total grammatical categories, 50% for each. 
In the sixth-grade Farsi Reading Textbook, instruction is at the service of explicit meaning and 100% of which is dedicated to adjectives. The glossary of this book in comparison with other grade textbooks contains more terms, 312 ones. The sixth-grade Farsi Writing Textbook includes 59.2% explicit, 11.1% collocational and 29.7% associative meanings. The ratio of noun to adjective distributions are 51.8% to 48.2%. There is no direct instruction of semantic frame in this textbook.
The content analysis of elementary Farsi Reading and Writing Textbooks from cognitive semantic point of view indicates that the books give the pupils the instruction both directly and indirectly. The students are provided with training of explicit, collocational and associative meanings through reading and writing exercises, the majority of which is dedicated to explicit (67.4%) and the minority to stylistic (0.8%) meanings. Collocational (18.6%) and associative (3.2%) meanings are in between. there is no teaching either directly or indirectly of grammatical, pragmatic, and implicit meanings.

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The high frequency of the linguistic tools of the anthropomorphic metaphor in the Qur'an not only provides the ground for the deviation of monotheism and monotheistic truths, but also it can pave the way to the facts of the spiritual world, the mysteries of the unseen world, and the intellectual and spiritual truths clarify in the light of conceptual theory. The most important goals of this study are to elucidate the types of Qur'anic anthropomorphism, to explain their mechanism of formation, to analyze the specific conceptualizations behind each of these metaphors and their semantic motivations for their application. The result showed that the application of anthropomorphic metaphors, in addition to reducing complex intellectual and abstract / immanent affairs to the human scale, they reinforce the vital and abstracted relations of deconstruction, more than any other text that expresses the movement from plurality to the spiritual unity beyond nature and devoid of exaggeration, degradation or exaggeration in praising or blaming. The discovery of attention in these metaphors, which are often one of the most prominent human traits, confirms the necessity of applying the mixed model.
 
1. Introduction
The language of the Qur'an, like the language of other religious and literary texts, contains natural phenomena and high-frequency and abstract concepts, the various tools have been used, such as metaphor to facilitate the transmission of these phenomena and concepts to the audience and the perception of these phenomena and concepts. In the Romantic view, metaphor is a testament to the role of imagination in conceptualization and reasoning, and it is not limited to the language of literature. This view has found a special place in the research of cognitive linguists such as Gilles Fauconnier and Mark Turner, the perception of imagination role in language and the process of meaning-making especially the "creative" aspects of meaning construction, such as an innovative metaphor, meta-normality (deviated from the principle), eventually led to the emergence of conceptual blending theory.
In this regard, anthropomorphism or anthropomorphic metaphor can be considered as a cognitive practice, more than any kind of metaphor that is actually the result of human mental imagination and the induction into anything; because in the light of the theory of integration, on the one hand, two seemingly alien elements are intertwined and create ambiguity, and on the other hand, the unfamiliar element is represented in the new perspective with the help of the familiar element. In other words, this theory shows the mechanism of the formation meaning in the mind.
 
2. The Statement of Problem
Anthropology is derived from the Greek root anthropus "human" and the logos link "speech, cognition" (Panoff and Pern, 1973, translated by Askari Khaneghah, 1369: 22) According to this definition in the field of art and literature, to anything other than existence and human nature (living and inanimate), such as animals, plants, inanimate objects and even natural phenomena and changes (day, night, wind, rain and storm, etc.), human characteristics such as body shape, appearance, feelings, sounds, accents, etc. are induced (Asnaashari and Sadeghian, Hakak, 1398: 258-287).
This type of metaphor can be studied and analyzed with the help of the conceptual theory of " Conceptual Blending Theory ". According to the conceptual cognitive process, human beings can subconsciously take the structures from one domain or input, integrating it into a kind of coherent information construction with the elements of another domain / input in "generic space". In such an approach, a new mental space is created in which one domain is merged with another domain based on imagination or in other words, through "conceptual projection" (Moazani and Khanjari, 2014: 4-5; Ardabili et al., 2015: 36; Geertz, 2009, Safavid translation, 1393: 432). Thus, the unusual concepts that violate the general and real logic of human beings they use a mixed process to give birth to new meanings (Moazani and Khanjari, 2014: 4-5).
Anger is a natural reaction of an organism to a situation in which a person fails, which in verse 154 of Surah A'raf, "But you are silent about Moses of anger," is interpreted in a human way.
In this verse, the verb "silent", which is a human act, is attributed to one of the inner states of man, namely "anger". According to Ghaeminia (1396: 319), anger seems to be assumed as a minor human being within the Prophet Moses (pbuh). When a person becomes angry, it is as if someone appears inside him who commands him to do things.
According to the mixed theory, the above documents show two domains of origin; The first realm is human and the second realm is the inner state of internal anger. As a result of the fusion of two realms, a mixed realm is obtained in which anger is portrayed as a human being who can speak and remain silent. Undoubtedly, the use of anthropomorphism in this verse and the personification of anger have beautifully illustrated human’s control when he is angry. When a person becomes upset, he loses control, so it is his anger that manages his behavior and forces him to engage in an inappropriate, emotional, and unconventional behaviors. This is an important psychological principle that the glorious Word refers to by applying the concept of personification.
 
3. Purpose, Questions and Hypotheses
The language of the Qur'an is full of unique and abstract concepts that have been presented to the audience using the anthropomorphic metaphors comparing to the human language. The nature, abstractions, and natural reactions of the organism are some of these concepts. It seems necessary to study these concepts in order to explain the mechanism of their metaphors and to discover the specific conceptualization behind each of these concepts in order to reveal another part of the expressive miracle of the Qur'an. Accordingly, the present study tries to examine those Qur'anic evidences in which inhuman concepts have been conceptualized with the help of human semantic components to answer the following questions:
1. What is the purpose of applying the mixed theory to the meaning of anthropomorphic metaphors in Qur'an?
2. What are the semantic motives for using anthropomorphism in Qur'an?
The hypotheses considered are as follows:
-The application of this theory in Qur'an, like other texts, clarifies the existence of the human features in metaphors. It also shows the importance of compounds in the discovery of focus.
-Anthropomorphism in Qur'an is often done to show the spiritual dimension of nature and transcendental phenomena, as well as the movement from plurality to unity.
 
4. Methodology
The present study seeks to determine the mechanism of formation of Qur'anic anthropomorphic metaphors in expressing abstract concepts in a scientific and methodical manners by using the interdisciplinary method of "conceptual compounds" in Qur'anic studies. Regarding the fact that one of the important tools of researchers in the field of humanities is books, the tools of this article are shaped by the glorious words and Quranic data and dictionaries and commentary books.
 
5- Results
In this study, the concept of anthropomorphism as one of the linguistic domains of the discourse of the Holy Quran was studied and analyzed according to the theory of " Conceptual Blending Theory " and while showing some verses that:
The theory of "blending" is a new and wonderful tool for analyzing the linguistic interpretations of Qur'an, including similes, allegories, metaphors, anthropomorphisms, allusions, and so on. This theory, in addition to explaining the mechanism of origin of these meanings, enhances the power of cognitive analysis, and opens the new perspectives in the mind of the interpreter and reveals the hidden dimensions of the linguistic interpretations of the Qur'an in the better way.
-The theory of "blending" pursues several goals, but the common goal of all blends and compounds are to achieve a human features. This goal is very important in the analysis of Qur'anic integrations, because the Holy Qur'an has explained many intellectual truths, divinity, occult unknowns and abstract concepts using the tangible human experiences appropriate to the audience. Another purpose of applying the conceptual blending theory is that it is importance in discovering the center of metaphorical meanings and strengthening the vital and abstract relations.
-Anthropomorphism in the Qur'an is often done to show the spiritual dimension of nature and transcendental phenomena, as well as to move from plurality to unity away from excesses in magnification, degradation or exaggeration in praise or condemnation, and so on

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Cognitive linguists believe that human perception is inherently metaphorical. They assign metaphor to the realm of thought, over and beyond the realm of language. In contemporary theory, metaphor refers to conceptualization of complex and intangible mental phenomena through tangible and sensory human experiences. The significance of the concept of "heart" (del) lies in its indeterminacy and transcendence in language and literature, especially mysticism. This word implies a wide range of meanings. Therefore, studying its metaphorical processing techniques is essential in identifying Sana'i's emotions and thought system. This study seeks to identify the poet's thought system and the resulting mental and expressive subtleties through analysis of tools and techniques used for rendition of "heart" sensible in Sana'i's thought within the framework of cognitive theory and its conceptualization functions. The results show that the most frequent metaphorical use of heart in the poet's work is concerned with ontology, and the most remarkable concerned with objectification, which indicate the influence of primary subjective and subconscious collective experiences on the poet's mind in his understanding of "heart". The most significant semantic function of del in Sana'i divan is implying emotional concepts, best manifested in love, grief, and joy. Other semantic functions of del include ethical concepts (patience, nafs, and worldliness), the place of manifestation of haq, thoughtfulness and knowledge, and confidentiality.
 

In the late decades of the 20th century, advances in cognitive linguistics gave rise to introduction of metaphor with new identity and function. From a cognitive perspective, metaphor is considered a device for comprehending ambiguous and unfamiliar phenomena by employing concrete phenomena around us. The grandeur of mystical meanings and experiences is so impressive that can be only perceived under the guise of metaphor.  In mysticism, “heart” always has been considered one of  the striking concepts which has a wide range of semantic functions. In both source and target domain,  it plays a critical role in creation of cognitive metaphors. To be specific, the concept of “heart” is one of the most essential phenomena for expressing mystical meanings; it is considered as a source of emotions, ethics and different mystical states. Thus, investigating its cognitive function in the Divan of the founder of mystical poems, namely Sanaei, may lead to identifying its aestheticizing tools and conceptual functions. Due to its breadth and profundity,   Sanaei has made determining and important uses of metaphorical devices to visualize the concept of “heart”. Because of the importance of the concept of “heart”, the present study is going to answer the following questions: To what extent and in which cognitive metaphors have the visualizing tools of heart used in Sanaei`s Divan? What are semantic functions of metaphorical usage of heart as a source domain?  What is the frequency of metaphorical usage of heart in Sanaei`s Divan?
 
2.Literature Review
In recent years, cognitive theory of metaphor has created new perspectives in literature. Some researches have been conducted on metaphorical use of heart. Ghaderi Najafabadi & Tavangar (2013) analyzed the metaphorical usage of heart and reported that heart is a perfect example of conveying emotions such as love or grief. Mazepova (2013) compared heart metaphor in Persian and Ukrainian literature and reported that there are some similarities between Persian and Ukrainian language systems regarding metaphorical usage of heart.
It is important to analyze the metaphorical concept of “heart” within a cognitive theoretical framework since it creates a new perspective for the poet`s mind system. To the best of
Researchers' knowledge, no research has been conducted on this topic.   
 

By applying descriptive-analytic method and library resources, the current study aim to explain the techniques of visualization of “heart” and express its semantic functions. As a result, mental subtleties, hidden layers of the mind and stylistic nuances of the poet will be identified.
 

The research findings reveal that Sanaei has mostly visualized “heart” through ontological metaphors. In this field, the conceptual domain of objectification is considered as the most striking ontological metaphor. Orientational metaphors which refer to inner situations is of high frequency. Inner situation has a key role since it convey a wide range of concepts such as love, grief, patience, happiness, wisdom, inner inspiration and secrets. Concepts like cruelty and hardness, impenetrability, affinity and dependence, decay, withering state and sorrow were conveyed through natural elements and tools of structural metaphors. The most effective semantic role of  the heart is distinguishing emotional concepts (like love, kindness, happiness, sadness, aspiration, hope, peace, restlessness, regret, fear). Other semantic roles of heart identify concepts of ethics like the place of the presence of God, thinking, sagacity and the place of secrets. As it is viewed, the effect of the mystical principles refers to the heart as the place of love. Celestial concepts consider it as the place of manifestation of God. The ancients believe that thinking, wisdom and sometimes secrecy were common characteristics of soft-hearted and pious people.
 

The current study examined cognitive functions of heart based on Lakoff & Johnson`s three categorization of structural, ontological and orientational metaphor. Sanaei`s mind selected orientational metaphor as the most prominent tools for visualization of the concept of heart. The conceptual functions of “heart” in conveying various extrasensory concepts like desires, inner feelings, personality, secrecy, thought foundations and the place of God were also explored. In the field of emotional states, the semantic function of the heart was of the highest frequency. Ghaderi Najafabadi & Tavangar (2013) examined only conceptual functions and considered heart as a perfect symbol of conveying emotional concepts.
 
6.Conclusion
In contemporary theory, metaphor refers to conceptualization of complex and intangible mental phenomena through tangible and sensory human experiences. This word implies a wide range of meanings. Therefore, studying its metaphorical processing techniques is essential in identifying Sinai's emotions and thought systemExamining the word heart in Sanaei`s Divan revealed that Sanaei has predominantly applied cognitive metaphors to personify the word heart as both source and target domain.

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