مجاز

This research falls within the field of cognitive semantics, which is one of the main branches of cognitive linguistics, and the study of conceptual and figurative metaphors is one of its most important topics. From a cognitive perspective, “a conceptual metaphor is an organized mapping from the source domain to the target domain” (Rasekhmahand, 2011:55). For example, the term "to boil" means "to become extremely angry" and is conceptualized based on the metaphorical mapping "anger is hot liquid in a container" (Maleki, 99:2024). "Metaphor is a type of substitution relationship in the chain of speech based on kinship" (Safavi, 2013:231). For example, when we say "My car got a flat tire," what we mean here is that the car tire got flat, and "car" is the correct form of "car tire." The purpose of this research is to conduct a descriptive-analytical study of the cognitive mechanisms of metaphor and metaphorical representation in conceptualizing the feeling of fear in the short story "Broken Branches" by Jamal Mirsadeghi (1975). The questions of this research are:The emergence of the feeling of fear in the story of Broken Branches is formulated with which metaphorical areas of origin? B- How is the feeling of fear in the story of Broken Branches organized using the metaphor?

To conduct this descriptive-analytical research, all sentences expressing the concept of fear, which include conceptual metaphors and figurative bodily and behavioral reactions, were extracted from the short story Broken Branches and analyzed within the framework of the theory of conceptual metaphors.

In the present study, conceptual and figurative metaphors were first discussed, then the types of metaphorical mappings of the conceptual domain of fear in the story of Broken Branches were presented, citing relevant evidence. For example, the sentence "His shiny black eyes were full of fear" (Mirsadeghi, 1975:47) is based on the metaphorical mapping "Fear is the substance inside the container." Next, it was discussed, citing evidence, that there are two basic metaphorical schemes for representing the feeling of fear, namely, bodily changes resulting from the feeling of fear rather than fear, and behavioral reactions resulting from encountering fear rather than fear. "Haj Agha... was shaken" (ibid.: 46) is an example of a bodily reaction instead of fear, and "so powerfully did he flee" (ibid.: 43) is an example of a behavioral reaction instead of fear. It was also discussed that in the aforementioned work, the intensity of fear is based on the imagery of quantity; Thus, as the amount of fear increases and becomes more intense, more metaphorical areas, and especially more bodily and behavioral reactions, are used in succession to induce the intensity of fear.

In response to the first research question, it was concluded that in the story of Broken Branches, the reasons for the emergence of fear are formulated with the objective domains of "seeing a stranger", "sharp object", "darkness", "supernatural being", "hearing a voice", "being alone", "substance in a container", "death", "seeing a shadow", "blood", "rival", and "seeing an unfamiliar face". It was also concluded that in this story, structural metaphors were mostly used to conceptualize the feeling of fear. In response to the second research question, it was concluded that in the story of Broken Branches, the effect of fear on the characters is organized in a metaphorical form and as a variety of "bodily reactions" and "behavioral reactions." Physical reactions include "gaping", "eyes shining", "hearing breathing sounds", "body tremors", "inability to think", "eyes widening", "fainting", "sweating palms" and "redness of eyes" and behavioral reactions expressing fear include "inability to move", "fleeing", "looking behind", "keeping silent", "saying prayers", "hiding" and "animal behavior". Metaphorical reactions are common experiences among people who experience fear or any other emotion; therefore, the reader of the story more easily touches the embodiment of these objective metaphorical reactions in the characters. By using bodily and behavioral reactions, greater fear is created in the reader.

The present study aims towards investigating the conceptual motivation underlying the creation and understanding of Persian Bahuvrihi compounds. It is also trying to specify the conceptual types of these compounds according to the metonymical and metaphorical patterns of operation and interaction. In so doing, we rely on the model proposed by Ruiz de Mendoza and Diez Velasco (2002) which accounts for basic types of metonymy and different patterns of conceptual interaction. As for data, we approach a total of 60 Persian non-verbal behuvrihi compounds. The analysis reveals that in terms of the underlying conceptual pattern, Persian bahuvrihi compounds fall into three main groups: 1) compounds resulting from the operation of a single conceptual metonymy (source-in-target), 2) compounds resulting from metonymic interaction, and 3) compounds resulting from the interaction of metaphor and metonymy. In the meantime, given that that the conceptualization of bahuvrihi compounds resulting from metonymic interaction may activate two, three, or more consecutive conceptual metonymies, this group of bahuvrihi compounds includes subpatterns in terms of the number and type of the operative metonymies. Moreover, compounds that represent the conceptual interaction of metaphor and metonymy are classified into two subgroups depending on whether or not the source and target domain of the underlying metaphor are metonymic. These compounds exemplify the ones that result from the metonymic mapping of the target domain of the metaphor and those resulting from the metonymic mapping of both the source and target domains of the metaphor. The results of the research implicitly indicate that the process of the formation of bahuvrihi compounds in Persian is not random, but follows systematic and specific conceptual patterns.

The study of the colloquial idioms, which are used to establish and maintain social relations with others, is a way to realize how people think. The following descriptive-analytical study aims at investigating the concepts and explaining the cognitive motivations in the Persian colloquial idioms which include the word "bread". The data required for the study were extracted from Najafi's Persian Folklore Idioms (2008/1387) and analyzed within the approaches discussed by Lakoff and Johnson (1980) and Kövecses (2002) to determine the cognitive motivations in the idioms in terms of metaphor, metonymy and conventional knowledge. Findings showed that "bread" motivates the formation of the abstract concepts of "INCOME", "GRATITUDE", "SUPPORT", "INTERFERENCE", "TROUBLESOMENESS", "HONOR", "OWE", "MEANNESS", "MISTAKES" and "OPPORTUNISM" in the idioms. The study, also, revealed that the idioms which contain the concrete domain of "bread" are conceptualized by more than one cognitive mechanism, and the formation of the idioms cannot be related to only one mechanism. Hence, it could be concluded that idioms are motivated by multiple cognitive mechanisms.

Metaphor and metonymy are applied routinely as ongoing linguistic phenomena in meaning extension. The present study, paying attention to Persian complex verbs, i.e. compound and phrasal verbs containing loanwords, examined the metonymic and metaphoric meaning shifts of the loanwords in Persian light verbs. Evidence is mainly extracted from the Persian Dictionary of Secret Words and is analyzed based on the cognitive model proposed by Ruiz de Mendoza and Galera-Masegosa (2011). The results showed the independence of metonymic processes and the dependence of metaphors on the metonymic shifts. It was also found that the processes involved in Persian are far more complicated. A total of twelve patterns were categorized, eight of which were unique to Persian. Among these, three patterns were based solely on metonymy and others were obtained from the interaction of metaphor and metonymy, namely: metonymic expansion of the metaphoric domain, metonymic reduction of the metaphoric domain, a successive chain of expansion and reduction of the domain, metonymic expansion of the source domain and metonymic reduction of the target domain, metonymic reduction of source domain and metonymic expansion of target domain, double reduction of source and target domain, metaphoric amalgams of two target domains in a single source domain, and metaphoric chain with metonymic reduction of the first source domain. The other four patterns corresponded to ones proposed by de Mendoza and Galera-Masegosa (i.e. metaphoric expansion of source domain, metaphoric reduction of source domain, metaphoric reduction of target domain, and metaphoric amalgams). A total of nineteen patterns were obtained, which shows that human language has a high capability in the interaction of metaphor and metonymy.

The aim of this study is investigating the relationship between onomasticon, -as depository of proper names- and mental lexicon and also eponymy –as a mechanism for transforming proper names into common words- from cognitive onomastics perspective. It is a basic descriptive research that collected a corpus of data in library method and seeks to find out whether eponymy is active in Farsi and if yes, which word formation processes create common words. The theoretical framework is adapted from Barcelona's (2003) ideas in demonstrating the role of metonymy in emergence of proper names and their frequent reclassification as common nouns, and class-inclusion model of conceptual metaphors comprehension of Glucksberg and Keysar (1990). The analysis of data revealed that in Farsi, eponymy in the form of word-formation processes like derivation, conversion and combination transforms the proper names into common words. This is justifiable on the basis of cognitive concepts like conceptual metaphor and metonymies. The metonyms "PROPER NAME FOR ITS RELATED OBJECT/ ACTION/ CONCEPT", "AGENT FOR ACTION" and "PROTOTYPICAL MEMBER FOR THE CLASS" and class-inclusion model of conceptual metaphor are involved in introducing eponymy. The successive application and interaction of conceptual metaphor and metonyms, indicates the metaphtonymy at work in this process.

Metonymy is one the most important literary devices in literature, and it has been widely studied with metaphor in literary studies and linguistics. Typically, metonymy has been regarded as a figurative meaning of a word versus its lexical meaning. However, it could be found that metonymy exists in every language for daily communication, and its usage is not limited to the literature. So, it plays an important role in any language which is mostly formed out of a reduction on syntagmatic paradigm. The widespread usage of metonymy enriches a language, and it adds to its coherence. In this paper, with a brief review of literature on metonymy studies, and the different issues for its definition, a new definition of genuine metonymy is suggested with a new term of prototype metonymy which has a kind of influence on the audience whether in literary usage or everyday language. Based on the hypothesis of this paper each reduction on the syntagmatic axis is not a metonymy unless it influences the audience in some way, and if it motivates a kind of affective response. Indeed the prototype metonym will be suggested as genuine, and a cline will be claimed to conclude the discussion.

This study examines the role of various types of metaphor and metonymy interaction (metaphtonymy) patterns in constructing the meaning of Persian idiomatic expressions. For this aim, idioms with animal names were extracted from Farhange-Kenayate-Sokhan and studied within the framework of various patterns of metaphtonymy introduced by Ruiz de Mendoza(2021). The results demonstrates that, firstly, the semantic opacity of these idioms largely results from metaphorical and metonymic operations in the form of repetitive patterns; in other words, about two-thirds of these idiomatic expressions were constructed using metaphtonymy, which demonstrates the important role of metaphor and metonymy interaction patterns in constructing idiomatic expressions. Secondly, it was observed that there are some different patterns in the Persian language compared to what was introduced in previous studies in other languages. Moreover, among the existing patterns, metonymic reduction in the source of the metaphor contributed the most, while none of the data demonstrated metonymic expansion in the target of the metaphor. This issue can reflect the facilitating function of metaphor in understanding and the referential role of metonymy.

The interaction between body and culture is one of the significant topics in cognitive semantics. The present interdisciplinary research, focusing on the embodiment factor, tries to examine the existing conceptualizations in both Persian and English through a cognitive approach and based on the physiological characteristics of the respiratory system and skin in holistic medicine. Therefore, referring to the special position of the lungs in Greek/Iranian holistic medicine as the receiver of respiratory pneuma, in traditional Chinese medicine as the place of the corporal soul, and in Indian medicine (Ayurveda) as an organ adjacent to the heart chakra, the authors try to investigate the biological motivation of the metonymy-based metaphors related to the respiratory system. Despite the slight differences in the metaphorical expressions, the findings of this research show an extraordinary convergence in the conceptualizations and the metaphorical narration of the function of the lung and the organ related to it, i.e. the skin, in which speech is a precious soul/object, inspiration is a blowing soul, and love is breathing in the air of a lover. Also, the skin is a protective armor, and a vessel for the soul. In short, the data analysis shows that knowing the various biological characteristics of organs and their functions based on holistic philosophy and medicine is a suitable platform for identifying the biological origin of biological metonymies, which can be a justification for making relatively identical metaphors.

Jacques Lacan is one of the thinkers who uses metaphor and metonymy - which are specialized terms in the science of rhetoric and linguistics - to explain the psychoanalytic concept of desire. In his view, desire begins through the intervention of a paternal metaphor and may always establish itself in a virtual process. Based on the occurrence of disorder in the metaphorical and figurative process, Lacan explained what type of psychosis the patient suffered from and what caused him/her to suffer. In this research, using the qualitative analysis method and based on the metaphorical and metonymic process intended by Lacan, the subject's desire (Shadi) in Mahsa MohebAli’s novel "Don't Worry" has been explained. Also, based on the mentioned model and criterion, the main character’s psychosis and her falling out of the scope of subjectivity have been explained. The results of the research show that the process of desire in Shadi's character worked metaphorically and accordingly, She was an obsessional subject. Shadi wants to hasten the satisfaction of his desire in order to achieve the phallus as soon as possible. She suffers from contiguity disorder, which refers to the impossibility of making metonymy. Shadi can not desire except when the signifiers related to the problem that caused her trauma are available to her.

This study investigates the evolution and semantic variation of the particle "bar" in Persian prose from the 4th/10th to the 6th/12th centuries AH. This period witnessed significant transformations in grammatical categories and the emergence of novel meanings, particularly within the domain of particles, which is uniquely reflected in both exegetical and non-exegetical works of the period. The heightened focus on accurate translation and interpretation of the Quran during this era spurred scholarly interest in these evolving grammatical features. While subsequent scholarship has examined particles from various perspectives, a comprehensive analysis of particles as grammatical categories, their role in linguistic structures, semantic domain and components, and the historical factors influencing their development, as well as their role in the construction of irony, metaphor, and simile, remains lacking, especially for this period of early Persian prose. This research addresses this gap by employing a descriptive-analytical methodology. The analysis draws upon a corpus of 51 volumes encompassing 11 exegetical and 4 non-exegetical works. After identifying approximately 340 Persian particles with multifaceted semantic components, the particle "bar" was chosen due to its centrality in the aforementioned issues. Through library research and statistical data analysis informed by grammatical principles, this study explores the following: the syntactic function of "bar" within various linguistic structures; the historical and contextual factors contributing to the formation of its semantic domains and subcomponents; the influence of "bar" in constructing irony, metonymy, and metaphor within the selected texts. The findings reveal that authors employed both simple and complex structures featuring "bar" to express their ideas and convey Quranic and religious concepts. Moreover, the research suggests that authors paid particular attention to the semantic components of this particle, contributing to the preservation of Persian lexical purity by limiting the influx of non-Persian particles. Exegetical sources played a pivotal role in this regard, often overlooked in previous studies. Additionally, these sources contributed significantly to the expansion of verb meanings. The sources under discussion, with their social, ethical, and historical themes, have successfully crafted engaging prose with distinctive Persian characteristics by strategically employing the particle "bar" and selecting its appropriate semantic components. Beyond its extensive role in conceptualization and creating secondary meanings, the rhetorical function of "bar" in various constructions of metonymy, metaphor, and Irony is noteworthy from a grammatical perspective. In particular, "bar" serves as a pivotal tool in transforming metonymy into a prominent and widely used secondary meaning creator. The analysis reveals that both exegetical and non-exegetical sources have extensively utilized metaphor, following metonymy. Non-exegetical sources, in particular, have effectively employed metaphor to create vivid mental and abstract imagery, ensuring the enduring nature of their works. Irony emerges as the second most significant secondary meaning creator, enabling non-exegetical sources to enhance the imaginative and literary aspects of their prose through the use of "bar." A distinctive feature of this research is the identification of 45 interconnected semantic components associated with the particle "bar." The sheer number of these components surpasses those found in existing dictionaries, grammar books, and previous studies. Another significant novelty is the determination of the works and contexts related to the grammaticalization of these components within the sources under discussion, given their antiquity. Moreover, this study introduces another novel and noteworthy aspect, namely, the identification of various domains associated with "bar," including location, responsibility, attribution, and others, which are predominantly abstract. Additional novelties of this research include the presentation of diverse data on the application of semantic components in each of the exegetical and non-exegetical sources. Furthermore, the study provides percentages for the use of "bar" in metonymy, metaphor, and irony, as well as a comparative table illustrating these percentages.

Idiomatic expressions show complex pattern of conceptualization and need interaction between metaphor and metonymy to empower the tools to further develop conventional metaphoric and metonymic analysis into more complex patterns of interaction between the two. Metaphor and metonymy alone are not so powerful tools to justify extended domain of idioms in Koohmara Sorkhi. Idiomatic expression based on metaphor or metonymy alone are not so much found. There seems to be correlation between compositionality and the role of metaphor in conceptualization in idiomatic expressions. Compositional idioms are expounded metaphorically. Extension and reduction of conceptual domains (both source domain and target domain) are among most prominent processes in understanding idioms. Conventionality of meaning is found where semantic structure is very opaque because conceptual expansion of frame is not possible and necessary historic and cultural information is absent; hence meaning is conventionally associated with idiom. After all, there exist cases that availability of historic information makes idiom nonconventional.

Research on metonymy and related topics in Islamic studies stems from Muslims’ interaction with the Qur’an and their efforts to comprehend the meaning of certain verses. It sparked numerous theological debates among Islamic sects, such as the Ash’arites and the Mu’tazilites, to the extent that some scholars rejected metonymy in the Qur’an. In addition to theological (Islamic kalam) works, metonymy featured in rhetorical volumes and since the time of Sakkaki it has been transferred from theological to rhetorical works. The main issues in these works relate to the definition of metonymy and truth, the quality of their recognition, metonymy types, and so on. The main debate has been attending to one aspect and neglecting other aspects. Despite the efforts made by Muslim scholars in these works, due to the intermingling of different fields in this subject, current research on metonymy has paid less attention to previous studies. Therefore, the present research has explored this issue from various perspectives while examining the evolution of metonymy studies in the works of Muslim theologians and rhetoricians using a descriptive-analytical method. The results showed that logocentrism, the intermingling of different domains, abstract theological topics, unnecessary divisions, disregard for the functional aspect of language, overlapping types of metonymy, and repetition of the content were the main research barriers. Additionally, one should also mention the neglect of the points made by scholars such as Jurjani and Khatib Qazvini. It seems that if we pay attention to the aspects of information, pragmatics, and the context in the field of metonymy, many problems of its semantic recognition will be solved. On the other hand, dividing this category into metalepsis and compound metonymy as well as their trivial subfields will make us independent from other categories.

Metaphor is one of the most important tools for transferring language from its real usage. On the other hand, today metaphor in the west is no longer specific to poetry and literature and tool for adoring the word; rather, metaphors have entered the realm of thought and cognitions and have been used from different perspectives in many sciences. In the field of poetry, the use of metaphor in human emotions has always been considered; because human emotions have always been used as a source of origin in the metaphorical structuring of various concepts in most languages and take advantage of the cultural patterns of each language. Khaghani is one of the most creative Persian-speaking poets who use novel and fresh metaphors. The purpose of this article is to study the frequency of usage of conceptual writings in Khaghani’s poetry with a permissible conceptual approach or conceptual metaphor and to analyze the data of Khaghani's poetry. In fact, the three domains of origin “change of state” “change of gaze” and “impatience” can be included in one domain of physical change. Finally, the field of origin “anger is in line” and “anger is outrage” are the most frequent field of origin for conceptualizing anger in Khaghani’s Divan.

Deviation is an exciting rhetorical method because it creates a semantic effect on the recipient, taking him to more spacious spaces, and reflections that are more profound in terms of meaning and significance. It looks at the linguistic function as an interactive function between the creator, the text and the recipient, and not a set of rules that deal with language as templates can neither be changed nor departed from. The deviation loads the text with connotations that cannot be understood by the recipient if he follows the path of the normal, familiar and non-shifting stereotype. The deviation is most eloquent when it comes with the Qur’anic text and presents the Qur’anic image, so this semantic shift makes it more meaningful than other ordinary images. This article, usind a descriptive-analytical method, tries to shed light on deviation in the Holy Quran as an important aspect of Quranic style to prove the domination of the Qur’anic style on other utterances and human speech. Results show that when it deviates from the familiar linguistic and semantic context, the verses of the Holy Quran acquire a wider dimension of meaning and its signification becomes more expressive, deeper and wider with different connotations.

Semantics is one of the new approaches in the field of linguistics that deals with the study and interpretation of words and the combination of words in specific terms and sentences. In fact, semantics is the key for opening the door of the text of the Word. This knowledge came into play in the mid-nineteenth century. Max Muller and Michelle Braille were among those who contributed significantly to this knowledge. One of the prominent aspects of the Holy Qur'an is its rhetoric, a beautiful and expressive speech that the word of God exemplifies. The graceful expression of the verses has given the Qur'an a special refreshing and beautiful interpretation of the Qur'an. The verses of the Qur'an are a collection of phrases and sentences that are themselves formed from smaller units called words, and each of these words has a hidden meaning in addition to its apparent meaning, which is one of the reasons for the Quran's wonder and miracle. The present article analyzes the semantic function of the word "Yad" (=hand) in the Quran using a descriptive-analytical method and has concluded that God has used various methods in the Holy Quran to express the verses so that human can understand his purpose better and more easily and they understan the meaning of the verses without ambiguity. According to this paper, the word "Yad" and its derivatives have been used in the Holy Quran in a variety of meanings such as sensation, blessing, power and monarchy, possession and ownership, and finally the limb.

Gulistan of Sa’adi is among the literary works which has always been noticed and imitated to a great extent due to its specific features of structure and content. These imitations are sometimes seen in the content and other times in the prose and structure of the later works coming after Sa’adi. Qa’im Maqam Farahani is a politician who has been quite familiar with Gulistan and has considered it while authorizing his Monsha’at. This research has been conducted having the following goals: realizing the depth of impact ability of Qa’im Maqam from spiritual music of Gulistan, comparing Gulistan and Monsha’at in the use of rhetorical figures, recognizing the similarities and differences in expression style of Sa’adi and Qa’im Maqam, and understanding the type of intertextuality.

This research has been done in a descriptive-analytical manner. In order to do so, rhetorical figures containing: simile, metaphor, kenning, and trop are extracted and counted and then are analyzed and compared based on some drawn diagrams. The study area is the first hundred pages of Gulistan and Monsha’at.

In this book of Qa’im Maqam, in addition to some of Sa’adi’s expressions and poems, imitations of structural qualities of Gulistan can be also detected in the prose poem. Qa’im Maqam has mostly followed Sa’adi in terms of using figures of speech such as rhyming prose and monophony, but he has not pursued the expressive rhetorical figures used in Gulistan. The biggest difference between Sa’adi and Qa’im Maqam is in the use of kenning. kenning has a higher frequency in Gulistan than in Monsha’at. This is due to the thematic difference between the two works, which implies the speech to be clearer and leads the kenning of the speech to be more ambiguous.

Qa’im Maqam has consumed more extensive similes in comparison to Sa’adi. It also seems that he has used less metaphors but more similes in general than any other rhetorical figures in his own Monsha’at. Also, the use of metaphor, trop, and kenning is spotted less in Monsha’at. The general result is that Qa’im Maqam has been influenced by the internal music of Gulistan rather than its spiritual music.

Idiomatic expressions are groups of words whose meanings are not simply predictable by knowing their constituent vocabulary and grammar. This paper studies a specific kind of idioms from the viewpoint of cognitive semantics and on the basis of Fillmore et al's typology of idiomatic expressions (1988) and Goossens' opinions on metaphtonymy (1990), in order to determine the function of metaphtonymy in semantic structure of idiomatic expressions. Metaphtonymy is the output of simultaneous presence of metaphor and metonymy and their mutual interaction in the semantic structure of an utterance. The studied idioms are selected from popular body expressions with familiar lexical items within familiar grammatical patterns with substantive structure. In this study, two basic findings are obtained: First, beside metaphor and metonymy, metaphtonymy is also frequent in the semantic structure of body idioms. Second, the metaphtonymies in these idioms are of the type "metonymy within metaphor" in which the metonym is inside the metaphor i.e. the metaphor paves the way for the appearance of metonymy. These findings can be dealt with in a bottom-up approach in which a metaphor primarily conceptualizes the abstract function or property of an organ of the body in terms of a concrete conceptual domain; then, within that metaphor, an appropriate metonym replaces that abstract function or property with the name of the attributed organ. In this way, an absolutely abstract concept in the bottom is developed into an overall concrete concept.

Proverbs are among linguistic chains that are metaphoric in nature which should be studied cognitively. In this research, 41 Kermanshahi Kurdish (Kangavari variant) proverbs containing animal names were collected in a field study. They were then compared with their modern Persian counterparts extracted from Dehkhoda’s (1995) Amsal va Hekam and analyzed based on Lakoff and Turner’s (1989) Great Chain Metaphor model and Mendoza and Diéz (2002) conceptual interactional patterns between metaphor and metonymy framework. According to the findings, Kurdish proverbs make use of animal names more than Persian counterparts because of the geographic conditions, Kurds lifestyle, and their general profession that is farming. According to Great Chain Metaphor model, when animals play the main role in proverbs, the conceptual metaphor “PEOPLE ARE ANIMAL” is applied to conceive human behaviors by animal traits. As to the findings, although there are cultural differences between language speakers in creating proverbs, the same cognitive mechanisms are used in proverb perceptions and this confirms the linguistic universalities among all languages.

This article is studying Persian compound adjectives based on conceptual blending theory. The method of the research is descriptive-analytic and the data collection is corpus-based. The research data are 400 compound adjectives from language data base of Persian language (PDLB). The goal of the research is to determine the cognitive processes involving in forming Persian compound adjectives (metaphor, metonymy and metaphor-metonymy) and to determine the level of creativity of compounding processes according to Benczes classification and to determine the interaction between endocentric and exocentric compounds according to Benczes results (2006). The results show that in forming Persian compound adjectives, the frequency level of metaphor is the most. then  Next frequency level belongs to metaphor-metonymy while the frequency of metonymy is indeed the least. According to Benczes (2006), with the  stronger  metaphoric relations, the  creativity level and the abstractness of  meaning  indeed increase. The research results show that Persian speakers have more willing to use metaphoric meaning for producing and understanding compound adjectives. As with the level of creativity, the metaphor-metonymy process has the most frequency. Drawing from the fact that metaphor holds the most number of the frequency of the conceptual blending process, it can be concluded that Persian speakers have no problem with understanding metaphoric meanings and have more willing to understand metaphoric meanings. Creating meanings through metaphoric compounds simplifies perception of metaphoric concepts for us. This vast use of metaphor and metonymy shows the creativity and dynamism of language. The creativity level of metaphor-metonymy conceptual blending is more than others.Foucounier and Turner (2003) considered the mental blending spaces and conceptual blending theory with four-part patterns. In their opinion, mental spaces are small conceptual packages which are made through speaking and thinking and are used in special situations for perceiving events and verbs. These mental spaces  include  smaller elements. Each of these elements is formed based on cognitive framework and special meaning models. According to conceptual blending theory, four spaces are involved in forming meanings: 1- Input space which is the source domain, 2- Output space which is the target domain, 3- General space which includes an abstract and schematic structure and is common between all available spaces, even the blending space that chooses between available structure in input spaces, uses the a part of structural features of general space. 4- Blending space that is made  through the interjection of two input spaces on the fourth space.

In this section, all cognitive processes and dynamic cognitive processes of all data, are determined according to the conceptual belnding theory of Benczes (2006). According to the proposed cognitive concepts, we study all the meaning structures of compound adjectives that are metaphor ormetonymy and then we examined the relation between head and dependent components and their classifications. Table 1 below shows all the data analysis with an example of each analysis. Table 1: Cognitive analysis of compound adjectivesReference to PDF article As an example we point to an extended explanation of several data based on conceptual blending theory. Explanations are related to input, output, general space, and blending space with drawing diagram of four-part spaces which are related to them and creativity level of each process.For example, consider the adjectives like zaban basteh that refers to one with closed tongue and  pashne boland that refers to high-heeled shoe. These adjectives have blending meaning that are the results of interjections of the two components of that adjective on the blending spaces. On the basis of conceptual blending theory of Benczes (2006), each  adjectives can be classified within metaphor, metonymy, or blending. Following below, consider the cognitive analysis of the adjective zaban basteh: closed tongue.Zaban basteh ( closed tongue) is a compound adjective which describes an animal and consists of negative meaning with passion and emotional meaning. In the first input, there is a tongue, tongue is the symbol of speaking faculty. Second, input is an adjective, basteh means closed and related to everything that can moves but  is in prison and cannot move. In output space, only human being can talk and animal cannot talk. In blending space, tongue is a thing that can move,  but something made it closed and has not any proficiency. On the other hand,  it is not only tongue needed for speaking;  other parts of the mouth are also needed for speaking, so there is a component to whole relation between the two compound adjective components and this compound is acceptable and is used. The whole component refers to a creature who cannot use its tongue. "Reference to PDF article"Figure1: Blending space of adjective zabanbasteh:closed tongue) In terms of creativity level, we have the pattern below:  Do del(indesisive)  ˃   zaban basteh(closed tongue)  ˃   pashneh boland (high-heeled shoe)The creativity and abstractness level of do del (indesisive) are more than zaban basteh and the creativity level of zaban basteh is more than pashneh boland. There is no concrete and real relation between do and del and the main meaning of dodel is not the total meaning of each component that are so and del and we cannot achieve the main meaning from the the total meaning of each component. However, the relation between zaban(tongue) and basteh(closed) is less abstract and basteh(closed) is oppressed and refers to one who is unable to speak because of closed or basteh, as if this meaning is rather guessable from the total meaning of each component.Obviously, Persian speakers can understand the meaning of pashneh boland(high-heeled) because the abstract level between the two components of this compound word is less than the other two adjectives.Below is the table no. 2 that shows the conceptual blending processes of all the data:"Reference to PDF article"Figure 2- conceptual blending frequency   "Reference to PDF article" Figure 3- conceptual blending frequency   

As it has been observed, the frequency of metaphors is the highest, and after that, blending and finally metonymy. In this study, from the analysis of 400 compound adjectives in the Persian Language Data Base (PLDB)and the analysis of the conceptual blending processes used in each of these adjectives, we conclude that the frequency of occurrence of the metaphorical process with 50% in semantic construction of Persian compound adjectives were the most common. After that, blending was with 47%, and finally, metonymy with only 3%, were used in semantic constructions.Considering that the highest frequency used in the use of conceptual blending processes belongs to metaphor, we conclude that Persian speakers have no problem in understanding the metaphorical meaning of words and are more inclined to use metaphorical meanings to understand concepts. Creating meaning through metaphorical combinations makes it easier for us to understand abstract concepts. This extensive use of metaphors convey the creativity and dynamism of language. As we have said, according to Figures 11-1, the creativity of the metaphor-metonymy process was greatest. The stronger the metaphorical connection between the components of a compound, the more creative that compound is. The creativity level of cognitive processes is s   Pattern 1  In this research, we studied 400 adjectives from Persian language data base (PLDB). As we considered the frequency level of conceptual processes in the table 2, metaphor is the most common process and  blending and  metonymy illustrate less frequency, respectively. We can conclude that Persian speakers have no problem with understanding and using metaphor in their talkings and this shows the dynamism and creativity of language. Creating meanings through metaphoric compounds simplifies abstract concepts for us. The creativity levelof cognitive processes is shown with the pattern below: Metaphor-metonymy ˃ metaphor ˃    metonymy Pattern 1The  stronger the metaphoric relation between components of a compound word, the more creative  theyare.