Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	arm_n	belly_n	leg_n	2,979	5	10.3355	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25315	A discourse concerning the divine dreams mention'd in Scripture together with the marks and characters by which they might be distinguish'd from vain delusions : in a letter to Monsieur Gaches / by Moses Amyraldus ; translated out of French by Ja. Lowde ...; Discours sur les songes divins dont il est parlé dans l'Escriture. English	Amyraut, Moïse, 1596-1664.; Lowde, James.; Gaches, Raymond, d. 1668.	1676 (1676)	Wing A3034; ESTC R16142	63,942	221

gave it into Pharaoh's hand now I pray the dreams which proceed from our bodily temper and constitution or from the motion of the Idea's in our memory caus'd by natural heat or from the application of our minds to the cares and businesses of life or from the motion of our passions are they either so emblematical on the one side or so regular on the other as to present in their very constitutions Symbols consisting of so many parts which answer one another with so great proportion To which if you add that this emblem as it was distinct and articulate so was it also lively clear deeply impress'd upon the imagination you will not find it any way strange if it pass'd in the apprehension of the Cup-bearer for a Divine and extraordinary dream but he had yet more reason to be of that opinion when his Companion the Baker told him in the morning that he had also dream'd the same night that there were three white baskets upon his head and that in the uppermost there was all manner of provisions relating to the Bakers trade for Pharaoh and that the Birds did eat them out of the Basket as it was upon his head for this circumstance that they both dream'd at the same time and saw visions rare in their compositions proportionable in their parts Symbolical without doubt in their signification sutable each to the Office of the dreamer which agreed both in the number three although they did otherwise differ in some remarkable circumstances lastly which had made very great impressions upon them both all this I say could not be brought about but by an intelligent and heavenly cause so that 't is no wonder if the perplexity which these visions caus'd in their minds did equally appear in the Morning by the change of their countenances The dreams of Pharaoh had yet something of more exactness in the just proportion and symmetry of their parts seven young kine on the one hand and seven more on the other the good and strong constitution of the one seven and the leanness of the other the beauty of the fat ones and the gastly ugliness of the other the action of the one which devoured and swallowed up the other and all this without any mixture of any thing that was phantastical or extravagant as it commonly happens in dreams and without any circumstance from whence Pharaoh might infer that there was any thing in it which might in the least argue any tincture either of his cares or passions either of the constitution of his humours or the temperament of his body this was sufficient even at first to cause admiration and perplexity in his thoughts And indeed in that it is said he wakened upon his dream this shows that he was very sensibly touch'd with it for those dreams that make any great impression upon us do awaken us Nevertheless Pharaoh was not much frighted at his first dream and went again to sleep as before but when another vision answerable to the first represented to him on the one hand seven fair and full ears of Corn and on the other seven small ones blasted with the East wind and that the small and withered ones devoured the fair and full ones then he did not at all doubt but it was God that spake to him by these representations so that his very soul was terrified And indeed these two visions thus presented one upon the neck of another were too clearly and visibly mysterious not to cause something of astonishment Those of Ioseph appear to me yet more admirable He first saw the sheaves of his brethren which did encompass his sheaf and prostrate themselves before it which had so clear and plain a signification that his brethren understood it at the very first a little after in another dream he saw the Sun and Moon and Eleven Stars which also fell down before him which still contain'd the same thing in such an illustrious and glorious Emblem that when he came to recite it his father did not only understand it but was offended at it and chid him for it Whether then we suppose that Iacob and his other children did really believe that Ioseph had thus dream'd or that they suspected that he had contriv'd it yet it manifestly appears that they acknowledged that that could not proceed but from the operation of an intelligent agent For meer chance could never have adjusted the parts of these visions singly much less could it so well have joyn'd them both together This then was enough to make them believe these dreams were supernatural But yet there was another thing that might perswade Ioseph that they were truly Divine his conscience bare him witness that he was void of ambition and if perhaps he had had some kind of inclination or tendency that way yet however it would not have been to desire dominion over his brethren much less would he have desir'd it over those who begat him for this is a monstrous desire and such as is altogether unnatural But grant he had such strange elevations of Spirit as to desire to become so great as that his father and mother should prostrate themselves before him whence was it that his imagination set it self to find out the Sun and Moon and Eleven Stars precisely whereby to presage this Empire It is a very rare thing if in a meer natural dream any one imagines that he sees the Sun for there is always something that is black and dark in these nocturnal visions But though that should happen much oftner yet to see it in such a state of humiliation and the Moon and Eleven Stars to represent that which this dream prefigured is a thing so far above that which natural causes are accustomed to do that it would be too great an impertinence to impute it to them Lastly the dreams of Nabuchodonosor are yet in my opinion somewhat more magnificent for there a great Image was represented to the imagination of this Prince the splendor whereof was excellent and it's appearance terrible the head thereof was of fine gold the breast and arms of Silver its belly and hinder parts of Brass its legs of Iron its feet partly of Iron partly of Clay after that appear'd to him a Stone which of it self fell from a Mountain without being cut with hands which rowling down struck against the feet of the image and bruised them to pieces afterwards the Iron the Clay the Brass the Silver the Gold were all equally bruis'd to pieces and became like chaff in the air in Summer blown up and down and driven to and fro with a strong wind so that all the materials whereof the Image was composed did vanish and wholly disappear But as for the Stone that broke the Image it became a great mountain and fill'd all the universe let us a little lay aside the interpretation of this vision and not at all consider the things design'd thereby let us only consider the vision in it self