Cultural Analysis of Persian Proverbs Including 'EYE' as Sensory Organ and 'SEE' as Perception Verb

This study investigates how much the sensory body organ ‘eye’ is linked to the corresponding perception verb ‘see’ in Persian embodiment proverbs. It aimed to provide a quantitative and qualitative analysis of the Persian proverbs and their equivalents in English. This research utilized the conceptual metaphor theory proposed by Lakoff and Johnson. Data were collected from the Persian Dictionary of Proverbs and were analyzed to determine the frequency, speech act functions, and framing in these proverbs. Data analysis revealed that Persian proverbs are framed more around gain-framing and loss-framing rather than avoidance-framing. Most Persian proverbs function as statements and complaints rather than advice or warnings. The results showed that proverbs involving 'eye' and 'see,' surpassed others related to ‘eye’ and ‘blind’, and the frequency number of the perception verb ‘see’ was more than the sensory body organ ‘eye’. Finally, despite variations in the use of different words that are used with eye or see in a single proverb, this study concludes that the ‘eye’ is more used with its allocated perception verb ‘see’. However, the perception verb ‘see’ is never used with ‘blind’, but ‘eye’ is often used with ‘blind’.


INTRODUCTION
Paremiology is the study of proverbs which is the subcategory of intercultural linguistics.Proverbs have been used as a teaching tool in schools and for teaching common human experiences for a very long time (Mieder 2000).Proverbs are "traditional sayings that offer advice or present a moral in a short and pithy manner" (The Oxford Dictionary of Proverbs, 2004: ix).Mieder (1985: 119) also defined the proverb as ''short, generally known sentences of the folk that contain wisdom, truths, morals, traditional views in a metaphorical, fixed and memorizable form and that are handed down orally from generation to generation''.The significance of proverbs lies in their existence.Proverbs maintain a significant role as an educational tool in contemporary societies, particularly within families and school environments.They emerge not only from human observations of natural phenomena (Ragavan and Salleh, 2015), but also from individuals' reflections and contemplations on their own bodies (Mansyur and Said, R., 2019).
The sensory body organ 'eye' and the perception verb 'see' are the essential parts of vision in all humankind.Given their capacity to outwardly convey our emotional states, the eyes emerge as a natural and fitting choice for metaphoric expressions related to the mind and abstract concepts (Berggren, 2018).So, the sensory body organ 'eye' is one of "the essential organs of perception" (Yu, 2004: 664), and "the eyes are important not only for what they do but also for how they look.They are important physical features that constitute people's identity" (Yu, 2004: 665).
In Persian, the word that is used for the body part 'eye' is 'cašm', and the word that is used for the perception verb 'see' is 'didan'.There are Persian proverbs that include not only 'eye' but also 'see' in which both show the sight characteristics of creatures.However, the Persian proverbs which include eye and see are more, but they may also include the word 'blind' to show the contradictory meaning.As the eyes and eyebrows are the upper part of the face, they are the only pairs in the face that serve as indicators of one's emotional and mental states (Yu, 2001a(Yu, , 2002(Yu, , 2004)).Lakoff (1993b) contends that within the English language, the eyes are frequently perceived as 'limbs' capable of 'reaching out' and 'touching' the observed target (Yu, 2004:679).The use of figurative devices demands cognitive skills to generate abstract concepts and understand meanings that go beyond the literal definitions of words (Fatimah et al, 2020).
The incorporation of visual and perceptual components in proverbial language introduces a layer of intricacy to our comprehension of how embodiment is revealed in linguistic expressions.Speech acts, often regarded as inclusive of actions like issuing orders, making promises, expressing gratitude, and similar behaviors, can be differentiated based on various aspects of the speaker's intention (Sharifi and Ebrahimi, 2012).Framing is also categorized as gain-framing, loss-framing, and avoidanceframing based on the research that was done by Brdar-Szabó et al (2023: 288).Culture also plays a role in shaping the meanings assigned to messages and the specific conditions and contexts that determine whether messages are sent, acknowledged, or interpreted (Nurmaisyah, 2020).So, this research is going to find what are the most common framing and speech acts of function in Persian proverbs including sensory body organ 'eye' and perception verb 'see', as well as to find the frequency number of sensory body organ 'eye' which are linked to their corresponding perception verb 'see' in Persian embodiment proverbs.

LITERATURE REVIEW
There has been a significant emphasis on the body in "anthropology" and "interdisciplinary cultural studies" in the early years of the 1970s and the late 1980s (Csordas,1994: 1;Yu, 2004).A thorough review of the literature on linguistic inquiries regarding "eye" and "see" uncovers a nuanced exploration of these themes across diverse linguistic subdomains.Scholars have studied on the semantic, syntactic, and cultural dimensions of terms related to vision, and provided valuable results into the intricate interplay between language and perception.
According to what Kraska -Szlenk, (2019) has mentioned, a substantial body of literature has emerged, focusing on the examination of terms related to body parts and their extensions across diverse domains in recent years.Compilations and comparative studies in this area include the works of Hilpert (2007), Sharifian et al. (2008), Maalej and Yu (2011), Brenzinger and Kraska-Szlenk (2014), and Kraska-Szlenk (2014 a, b).
Within cognitive linguistics, a primary consideration involves exploring how the body engages with culture to influence the meaning and comprehension of human experiences (Yu, 2004).By cognitive linguistics, our presence within the physical and cultural realms defines the boundaries of what holds significance for us and shapes the avenues through which we comprehend things, as articulated by Johnson (1987Johnson ( , 1999)).Generally, terms associated with significant body parts encompass various concepts that extend beyond the narrow confines of the human body (Kraska-Szlenk, 2019).
One prominent linguist, Sweetser (1990), displayed interest in investigating the semantic extensions of perception verbs in English.She introduced the notion of the "mind as body" metaphor, suggesting the conceptualization of the mind in terms of the body, akin to Lakoff and Johnson's conceptual metaphor (Neagu, 2005).A conceptual metaphor for English perception verbs involves metaphorical mappings between the vocabulary of physical perception (source domain) and the vocabulary of the internal self and sensations (target domain).This principle is applicable to the metaphorical extensions of English perception verbs, encompassing two experiential domains: the source domain, depicted by the vocabulary of physical perception, and the target domain, conveyed through the lexicon of internal feelings.
There have been specialized investigations into the body part 'eye' and 'see' across various cultures and languages, such as Hockett, C. F. (1960); Yngve, V. H. (1970); Lakoff, G. (1993); Talmy, L. (2000); Levinson, S. C. (2003);Yu, (2004).Earlier works, such as Hockett's (1960) examination of language design features, acknowledge the significance of sight and perception in human communication.Hockett's groundwork sets the stage for subsequent studies delving into the linguistic representation of visual experiences.Yngve's (1970) linguistic contributions include discussions on the role of vision in language, with an emphasis on the grammatical structuring of the concept of "seeing."Yngve's work offers valuable insights into the syntactic dimensions of terms related to vision.
Lakoff's seminal work (1993) significantly contributes to this domain by examining the metaphorical extensions of vision-related terminology.Within English, Lakoff posits that the eyes are metaphorically perceived as "limbs," possessing the capacity to metaphorically "reach out" and "touch" the observed target.Talmy's (2000) and Sardi et al (2017) contributions within cognitive linguistics further enrich this discourse, focusing on spatial semantics and the linguistic expression of visual perception.Enfield (2001) looked at how our bodies and the way we talk are connected.He thought about how the idea of "seeing" could be a part of our cultural and language habits.He explored how we express vision through language in the context of social interactions.Levinson ( 2003) also studied how language and thinking are connected.He found that the way we see things, through our eyes, affects how we talk.This shows that language and thinking work together in a complicated way, helping us understand how we use words to describe what we see.
In Yu Ning's ( 2004) exploration of linguistic inquiry concerning "eye" and "see," the author engages in a nuanced examination of the intricate relationship between vision, cognition, and language.By meticulously scrutinizing linguistic instances involving "eye" and "see," Ning navigates through the semantic and pragmatic dimensions encapsulated within these terms.Cross-cultural studies, as exemplified by Cheng and Holyoak (1985) and Mieder (2004), provide insights into the variation of embodiment in proverbs across different linguistic and cultural contexts.Comparative analyses reveal nuances in the embodiment of visual elements, including the "eye," in proverbial language.Examining embodiment in proverbs involves an exploration of how these linguistic entities encapsulate cultural, sensorimotor, and experiential dimensions.
Pioneering scholars like Lakoff and Johnson (1980) and Gibbs (2006) have laid the foundations for comprehending how metaphors in proverbs are rooted in bodily experiences.Studies by Kövecses (2005) and Gibbs and Colston (2012) delve into the cultural underpinnings of proverbs, investigating how these expressions mirror and convey embodied experiences, including visual and perceptual elements related to the "eye."Scholars such as Cienki (1998) and Forceville (2005) have explored the role of visual metaphors, particularly those involving the "eye," in proverbs.These investigations contribute to our understanding of how the visual domain is linguistically expressed in proverbial language across diverse languages.Neurocognitive research, as undertaken by Gibbs (2014) and Bohan and Sanford (2008), offers a cognitive perspective on how proverbs, especially those with visual elements, undergo processing in the mind.
While the previous studies represent foundational contributions to the exploration of "eye" and "see" in linguistics, it is imperative to recognize that this is a dynamic and evolving field.The examination of proverbs from a cognitive semantic perspective has received extensive attention.In contrast, there is limited exploration of proverbs about the human body (Mansyur and Said, 2019).Current research investigates Persian embodiment proverbs, including the sensory body organ 'eye' and the perception verb 'see', and will provide a comprehensive understanding of the ongoing Persian proverbs and their English equivalents in this area.No research has been done on Persian embodiment proverbs including 'eye' and 'see' in a single proverb, so this research aims to fill this gap by showing not only, framing and speech acts of functions but also to show the frequency and comparative difference of Persian proverbs with their English equivalents.

RESEARCH METHOD
In this study, a qualitative methodology was employed, utilizing a Persian proverbs dictionary authored by Mahdi Soheili.This dictionary of Persian proverbs was initially published in 1971 by Gol Ara Publications in Iran, and then it was republished after reviewing and renewing the proverbs in 2007.Each proverb is briefly explained alongside its meaning and usage.
The data collection process involved categorizing embodiment proverbs, focusing on those related to the main sensory body part eye, and perception verb see.Subsequently, proverbs featuring the blind were gathered.In the third phase, other body parts that were used with an eye or the verb see in a single proverb were gathered.Persian embodiment proverbs were transliterated, glossed, and translated into English literally in the fourth phase.The fifth phase involved analyzing the framing, speech acts of function, and figurative aspects of the collected Persian proverbs and comparing them with their English equivalents.

Persian Proverbs include sensory body organ 'eye'
(1) Persian proverb (P.18) Az tangi cašm-e, pil malumam šod Ānān ke qani-tarand, mohtāj-tarand From tightness, eye-EZ become elephant known-PTCP those that rich are poorer Lit.From the tightness of the eye of the elephant, it became apparent to me that those who are richer are more in need.'The more you have, the more you want.' 1 The framing is gain-framing and the speech act function is a statement in this Persian proverb.It shows an ironic reflection on the behavior of wealthy individuals as people grow wealthier, their hearts tend to develop increased envy and greed, resulting in a decline in their willingness to be generous.Its equivalent has the same meaning.So, the tightness of the elephant's eye metaphorically represents the increasing avarice of those who possess greater wealth like an elephant that has a large size of body.
( The framing is loss-framing and the speech act function is complaint in this Persian proverb.This proverb is used for an individual who is ugly and might possess minor or unimportant attributes, like the "eye of a chickpea," but lacks any considerable or remarkable qualities, as signified by the absence of eyebrows.Its equivalent shows a distinction between external appearances and genuine substance, advising against forming judgments only based on superficial traits.
( The framing of this Persian proverb is gain-framing and the speech act function is a statement.It shows that laughter is linked to a heart filled with joy.In contrast, the act of crying is a burden, leading to a sensation of heaviness in the head and eyes.Its equivalent shows the idea that laughter is beneficial for health and well-being, acting as a remedy, while tears are burdensome and can bring a sense of heaviness or emotional weight. (6) Persian proverb (P.116) ‫شست‬ ‫پات‬ ‫تو‬ ‫ی‬ ‫چشمت‬ ‫نره‬ Sast-e pāt tuye cašmāt nare.Toe foot.POSS.ADJ inside NEG.let-IMP Lit.don't let your toe go into your eye 'Don't make a mountain out of a molehill'. 6he framing is avoidance-framing and the speech act function is direct advice in both Persian and its equivalent in English.This proverb advises to be careful and encourages individuals to manage their concerns effectively and prevent them from causing unnecessary trouble.Its equivalent advises individuals to handle their care concerns and prevent them from becoming sources of unnecessary trouble or complications. (7) Persian proverb (P.129) ‫عقل‬ ‫مردم‬ ‫به‬ ‫چشمشان‬ ‫است‬ Aql-e mardom be cašmešān ast Intellect-EZ people to eye-PL.POSS.ADJ be.PRS.3SGLit.People's intellect is in their eyes.'Seeing is believing.' 7The framing is gain-framing and the speech act function is statement.This Persian proverb conveys the idea that most people believe what they see.Its equivalent conveys the idea that people are more likely to accept something as true or real when they see it with their own eyes.The framing is loss-framing and the speech act function is complaint in Persian proverb.This Persian proverb is used to describe people who want to help others but harm them unintentionally.Its equivalent shows that despite having positive intentions, someone's actions may inadvertently lead to negative consequences or make a situation worse than it was before. (9) Persian proverb (P.75) Dar šahr-e kur-hā, yek cašmi pādšāst In city blind person.PL, one-eyed is king Lit.Among blind people in the cities, a one-eyed person is a king 'In the land of the blind, the one-eyed man is king'.9The framing of this proverb is gain-framing and the speech act function is indirect advice.This proverb suggests that when everyone in a particular setting or community lacks understanding or insight (symbolized by being blind), even an individual with a modest amount of knowledge or skill (symbolized by having one eye) can be regarded as superior or highly esteemed.Its equivalent has the same meaning too.

Persian Proverbs include 'blind'
(10) Persian proverb (P.120) ‫صد‬ ‫سر‬ ‫را‬ ‫کاله‬ ‫است‬ ‫و‬ ‫صد‬ ‫کور‬ ‫را‬ ‫عصا‬ Sad sar rā kolāh ast, o sad kur rā asā.Lit.A hat for a hundred heads, and a stick for a hundred blind people.'A friend in need is a friend indeed,'10 The framing of this proverb is gain-framing and the speech act function is statement.This proverb implies that the person is reliable and supportive for most people.Its equivalent shows that this individual is someone others can count on and turn to for help or assistance when they are facing adversity or in need of support.
(11) Persian proverb (P.127) ‫عالم‬ ‫ناپره‬ ‫ی‬ ‫زکار،‬ ‫کور‬ ‫ی‬ ‫ست‬ ‫مشعله‬ ‫دار‬ Aalim-e Nāparhizkār, Kurīst Maš'alē Dār.scholar, not practicing be-PRS.3SGblind, hold-IPFV a torch.Lit.A scholar who does not practice is like a blind person holding a torch.'Knowledge without application is like a book that is never read' 11The framing of this proverb is loss-framing and the speech act function is complaint.It draws a parallel between a scholar who doesn't apply their knowledge and a blind person holding a torch, emphasizing the irony of possessing a source of knowledge but being unable to benefit from it due to lack of practical implementation.Its equivalent emphasizes the importance of applying knowledge in practical situations.The framing of this proverb is gain-framing and the speech act function is statement.It is often used metaphorically to describe someone who is exceptionally persuasive or skilled at convincing others, even in situations where it might seem very challenging.Its equivalent has the same meaning too.This Persian proverb conveys the idea that the person is so adept that they can successfully arrange marriages even for daughters with a perceived disadvantage (blindness).

Persian Proverbs include the perception verb 'see'
(13) Persian proverb (P.12) ‫آب‬ ‫نم‬ ‫ی‬ ‫ب‬ ‫ی‬ ‫نه‬ ‫وگرنه‬ ‫شناگر‬ ‫قابل‬ ‫ی‬ ‫هست‬ Āb nemi bineh, vagarneh šenāgar-e qābeli hast.Water NEG-see-PRS.3SGotherwise swimmer capability be-PRS.3SGLit.S/he does not see water; otherwise, s/he is capable of swimming.'A snake in the grass' 13The framing is loss-framing and the speech act function is complaint.This Persian proverb is about those who are inherently malicious, but the opportunity for malice is not readily available to them.Its equivalent is often used to refer to someone who is inherently deceitful or malicious, even if their harmful intentions are not immediately apparent or the opportunity for malice is not yet present.Camel in dream see-PRS.3SGcotton seed Lit.A camel sees cotton seeds in his dream 'When pigs fly'.14The framing of this Persian proverb is gain-framing and the speech act function is a statement.In Iranian culture, it is used when describing someone as lazy and idle, to refrain from having numerous unrealistic aspirations, especially when there is no effort being made to attain them.So, this proverb is used to express the idea of an impossible or unlikely scenario.It shows that the situation is so improbable that it would only happen in a dream.Its equivalent is a colloquial way of saying that something is highly unlikely or will never happen.
( The framing of this proverb is avoidance framing and the speech act function is direct advice.This proverb advises against underestimating something, or someone based on appearances alone.Its equivalent is a metaphorical expression that advises against forming opinions or making assumptions about someone or something based solely on their outward appearance.So, it shows that true value or worth is often hidden and may not be immediately apparent from external appearances. ( The framing of this Persian proverb is gain-framing and the speech act function is a statement.It suggests that when someone is in need or experiencing scarcity, they may appreciate even the smallest or seemingly fewer desirable things.Its equivalent shows that people may lower their expectations when they are needy.The framing of this proverb is avoidance framing and the speech act function is direct advice.The proverb suggests avoiding situations that may cause trouble.It advises maintaining a distance from potential sources of trouble to ensure a peaceful and undisturbed life.Its equivalent is used to caution someone against provoking a situation or getting involved in something that could lead to trouble.various ways.Consequently, the use of metaphorical expressions containing verbs such as see, hear, or smell allows us to map that experience from the domain of physical perception onto the more abstract domain of knowledge (Manasia, 2016).

CONCLUSION
Embodiment in linguistic research on proverbs, particularly those incorporating the concept of the 'eye' and 'see', shows the intricate interplay between bodily experiences, cultural foundations, and linguistic expression.This study was on the significance of considering visual and perceptual elements in unraveling the embodiment of proverbial language, setting the stage for future research at the crossroads of embodiment, proverbs, and visual metaphors.Despite the diverse wording associated with the concepts of vision in various proverbs, this research ultimately establishes that the term 'eye' is predominantly linked with the perception verb 'see.' Conversely, in the source that data was selected, the verb 'see' is consistently absent in conjunction with 'blind,' while 'eye' frequently pairs with 'blind.'In the end, it is important to emphasize that it can be more reliable if another dictionary of Persian proverbs is analyzed for the sensory body organ 'eye' and the perception verb 'see.Finally, future research can be uncovered by focusing on more prominent element.
e kur ro yek ruzeh šohar mide Thousands daughter.PL blind OM one day husband marry Lit.He gives away a thousand blind girls to a husband in one day 'She could sell ice to Eskimos'12 šotor naxāb, tā xāb-e ašofteh nabini!near a camel NEG.sleep-IMP.2SG,NEG.see-FUT.2SGa troubled sleep.Lit.Don't sleep near a camel, so you won't see a restless sleep.'Don't poke the bear' 25 The framing is gain-framing, and the speech act function is a complaint in this Persian proverb.It is used metaphorically to describe a person who is clever but malicious.It means that such a person does a lot of activity but doesn't let anyone to know about it.Its equivalent shows that a person may keep an action a secret.

Persian Proverbs include 'eye' and 'blind'
He came, lifted under his eyebrow, blinded his eye.'The road to hell is paved with good intentions' 8 If he hadn't seen his father, he would have claimed kingship.'Emptyvesselsmakethemost noise.'.15The framing of this Persian proverb is avoidance framing, and the speech act function is a statement.It is used for those who assert authority without the necessary foundation or legitimacy.Its equivalent is about individuals with minimal knowledge, wisdom, and capability who often engage in excessive and loud discourse.Felfel na-bin ce rizeh, beškan bebin ce tizeh.Pepper Neg.see-IMP.2SGwhatsmall break-IMP.2SGhowmuch hot Lit.Don't see the pepper, how small it is; break it and see how hot it is."'Don'tjudge a book by its cover'23