late 13c., "inclination, disposition, will, desire," from Old French talent (12c.), from Medieval Latin talenta, plural of talentum "inclination, leaning, will, desire" (11c.), in classical Latin "balance, weight; sum of money," from Greek talanton "a balance, pair of scales," hence "weight, definite weight, anything weighed," and in later times sum of money," from PIE *tele- "to lift, support, weigh," "with derivatives referring to measured weights and thence money and payment" [Watkins]; see extol.
An ancient denomination of weight, originally Babylonian (though the name is Greek), and varying widely in value among different peoples and at different times. [Century Dictionary]
According to Liddell & Scott, as a monetary sum, considered to consist of 6,000 drachmae, or, in Attica, 57.75 lbs. of silver. Also borrowed in other Germanic languages and Celtic. Attested in Old English as talente). The Medieval Latin and common Romanic sense developed from figurative use of the word in the sense of "money." Meaning "special natural ability, aptitude, gift committed to one for use and improvement" developed by mid-15c., in part perhaps from figurative sense "wealth," but mostly from the parable of the talents in Matthew xxv.14-30. Meaning "persons of ability collectively" is from 1856.
"of or pertaining to the local self-government or corporation of a city or town," 1540s, from French municipal, from Latin municipalis "pertaining to a citizen of a free town, of a free town," also "of a petty town, provincial," from municipium "community, municipality, free town, city whose citizens have the privileges of Roman citizens but are governed by their own laws," from municeps "native, citizen, inhabitant of a free town."
The second element is -cipere, combining form of capere "assume, take," from PIE root *kap- "to grasp." The first element is from munus (plural munia) "service performed for the community, duty, work," also "public spectacle paid for by the magistrate, (gladiatorial) entertainment, gift," from Old Latin moenus "service, duty, burden," from Proto-Italic *moini-, *moinos- "duty, obligation, task," from PIE root *mei- (1) "to change, go, move," with derivatives referring to the exchange of goods and functions or obligations within a society as regulated by custom or law.
As cognates in related senses, de Vaan lists Sanskrit meni- "revenge," Avestan maeini- "punishment, castigation," Old Persian yau-maini- "power of revenge," Middle Welsh tramwy, tremynu "to cross, pass," Old Irish moin "value, treasure," Welsh mwyn "value," Lithuanian mainas "exchange," Old Church Slavonic mena "exchange, substitution," Gothic gamains, Old High German gimeins "common." "A municeps is one who 'takes an obligation,' communis 'who partakes in the duties'" [de Vaan]
mid-15c., "the tilling of land, act of preparing the earth for crops," from Latin cultura "a cultivating, agriculture," figuratively "care, culture, an honoring," from past participle stem of colere "to tend, guard; to till, cultivate" (see colony). Meaning "the cultivation or rearing of a crop, act of promoting growth in plants" (1620s) was transferred to fish, oysters, etc., by 1796, then to "production of bacteria or other microorganisms in a suitable environment" (1880), then "product of such a culture" (1884).
The figurative sense of "cultivation through education, systematic improvement and refinement of the mind" is attested by c. 1500; Century Dictionary writes that it was, "Not common before the nineteenth century, except with strong consciousness of the metaphor involved, though used in Latin by Cicero." Meaning "learning and taste, the intellectual side of civilization" is by 1805; the closely related sense of "collective customs and achievements of a people, a particular form of collective intellectual development" is by 1867.
For without culture or holiness, which are always the gift of a very few, a man may renounce wealth or any other external thing, but he cannot renounce hatred, envy, jealousy, revenge. Culture is the sanctity of the intellect. [William Butler Yeats, journal, 7 March, 1909]
Slang culture vulture "one voracious for culture" is from 1947. Culture shock "disorientation experienced when a person moves to a different cultural environment or an unfamiliar way of life" is attested by 1940. Ironic or contemptuous spelling kulchur is attested from 1940 (Pound), and compare kultur.
"one endowed with the gift and power of imaginative invention and creation, attended by corresponding eloquence of expression, commonly but not necessarily in a metrical form" [Century Dictionary, 1895], early 14c., "a poet, an author of metrical compositions; one skilled in the art of making poetry; a singer" (c. 1200 as a surname), from Old French poete (12c., Modern French poète) and directly from Latin poeta "a poet," from Greek poētēs "maker, author, poet," variant of poiētēs, from poein, poiein "to make, create, compose," from PIE *kwoiwo- "making," from root *kwei- "to pile up, build, make" (source also of Sanskrit cinoti "heaping up, piling up," Old Church Slavonic činu "act, deed, order").
Replaced Old English scop (which survives in scoff). Used in 14c., as in classical languages, for all sorts of writers or composers of works of literature. Poète maudit, "a poet insufficiently appreciated by his contemporaries," literally "cursed poet," is attested by 1930, from French (1884, Verlaine). For poet laureate see laureate.
"Communication" will not explain poetry. I will not say that there is not always some varying degree of communication in poetry, or that poetry could exist without any communication taking place. There is room for very great individual variation in the motives of equally good individual poets; and we have the assurance of Coleridge, with the approval of Mr. Housman, that "poetry gives most pleasure when only generally and not perfectly understood." [T.S. Eliot, "The Use of Poetry and the Use of Criticism"]
Old English col "charcoal; live coal, piece of wood or other combustible substance, either burning or having been burned," from Proto-Germanic *kula(n) (source also of Old Frisian kole, Middle Dutch cole, Dutch kool, Old High German chol, German Kohle, Old Norse kol), from PIE root *g(e)u-lo- "live coal" (source also of Irish gual "coal").
Meaning "solid mineral consisting of fossilized carbon, combustible and used as fuel," is from mid-13c. The thing itself is mentioned 370 B.C.E. by Theophrastus in his treatise "On Stones" under the name lithos anthrakos (see anthrax). Traditionally good luck, coal was given as a New Year's gift in England, said to guarantee a warm hearth for the coming year.
The phrase drag (or rake) over the coals was a reference to the treatment meted out to heretics by Christians. To carry coals "do dirty work," also "submit to insult" is from 1520s.
To carry coals to Newcastle "add to that of which there is already an abundance, do unnecessary labor " (c. 1600) is a local variant on an ancient class of expression: Latin had in litus harenas fundere "pour sand on the beach," in silvam ligna ferre "carry wood to the woods;" Greek glauk eis Athenas "owls to Athens." Newcastle is in the midst of a great coal-producing region. The ancient view is not necessarily the modern one. A historian, noting that the medieval English exported manufactured cloth to the Low Countries, where weaving was a major industry, writes, "it is always sensible to send coals to Newcastle or owls to Athens if you can be sure of underselling the locals" [George D. Painter, "William Caxton," 1976]
also God; Old English god "supreme being, deity; the Christian God; image of a god; godlike person," from Proto-Germanic *guthan (source also of Old Saxon, Old Frisian, Dutch god, Old High German got, German Gott, Old Norse guð, Gothic guþ), which is of uncertain origin; perhaps from PIE *ghut- "that which is invoked" (source also of Old Church Slavonic zovo "to call," Sanskrit huta- "invoked," an epithet of Indra), from root *gheu(e)- "to call, invoke." The notion could be "divine entity summoned to a sacrifice."
But some trace it to PIE *ghu-to- "poured," from root *gheu- "to pour, pour a libation" (source of Greek khein "to pour," also in the phrase khute gaia "poured earth," referring to a burial mound; see found (v.2)). "Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound" [Watkins]. See also Zeus. In either case, not related to good.
Popular etymology has long derived God from good; but a comparison of the forms ... shows this to be an error. Moreover, the notion of goodness is not conspicuous in the heathen conception of deity, and in good itself the ethical sense is comparatively late. [Century Dictionary, 1897]
Originally a neuter noun in Germanic, the gender shifted to masculine after the coming of Christianity. Old English god probably was closer in sense to Latin numen. A better word to translate deus might have been Proto-Germanic *ansuz, but this was used only of the highest deities in the Germanic religion, and not of foreign gods, and it was never used of the Christian God. It survives in English mainly in the personal names beginning in Os-.
I want my lawyer, my tailor, my servants, even my wife to believe in God, because it means that I shall be cheated and robbed and cuckolded less often. ... If God did not exist, it would be necessary to invent him. [Voltaire]
God bless you after someone sneezes is credited to St. Gregory the Great, but the pagan Romans (Absit omen) and Greeks had similar customs. God's gift to _____ is by 1931. God of the gaps means "God considered solely as an explanation for anything not otherwise explained by science;" the exact phrase is from 1949, but the words and the idea have been around since 1894. God-forbids was rhyming slang for kids ("children"). God squad "evangelical organization" is 1969 U.S. student slang. God's acre "burial ground" imitates or partially translates German Gottesacker, where the second element means "field;" the phrase dates to 1610s in English but was noted as a Germanism as late as Longfellow.
How poore, how narrow, how impious a measure of God, is this, that he must doe, as thou wouldest doe, if thou wert God. [John Donne, sermon preached in St. Paul's Jan. 30, 1624/5]