late Old English plaster "a medicinal solid compounded for external application," from medical Latin plastrum, shortened by loss of the original prefix from Latin emplastrum "a plaster" (in the medical as well as the building sense), from Greek emplastron "salve, plaster" (used by Galen instead of the more usual emplaston), noun use of neuter of emplastos "daubed on," from en- "on" + plastos "molded," verbal adjective from plassein "to mold" (see plasma).
The use in reference to the material composed of lime, water, and sand (with or without hair for binding), used for coating walls, is recorded in English from c. 1300, via Old French plastre, from the same source, and in early use the English word often had the French spelling. The meaning "gypsum" is from late 14c.; plaster of Paris "powdered calcinated (heat-dried) gypsum," which sets rapidly and expands when mixed with water(mid-15c.) originally was made from the extensive gypsum deposits of Montmartre in Paris. Plaster saint "person who makes a hypocritical show of virtue" is by 1890.
"no longer fresh or elegant but worn as if it were so; in cheap and ostentatious imitation of what is rich or costly," 1670s, adjective use of noun tawdry "silk necktie for women" (1610s), shortened from tawdry lace (1540s), an alteration (with adhesion of the -t- from Saint) of St. Audrey's lace, a necktie or ribbon sold at the annual fair at Ely on Oct. 17 commemorating St. Audrey (queen of Northumbria, died 679). Her association with lace necklaces is that she supposedly died of a throat tumor, which, according to Bede, she considered God's punishment for her youthful stylishness:
"I know of a surety that I deservedly bear the weight of my trouble on my neck, for I remember that, when I was a young maiden, I bore on it the needless weight of necklaces; and therefore I believe the Divine goodness would have me endure the pain in my neck, that so I may be absolved from the guilt of my needless levity, having now, instead of gold and pearls, the fiery heat of a tumour rising on my neck." [A.M. Sellar translation, 1907]
Old English Lucifer "Satan," also "morning star, Venus in the morning sky before sunrise," also an epithet or name of Diana, from Latin Lucifer "morning star," noun use of adjective, literally "light-bringing," from lux (genitive lucis) "light" (from PIE root *leuk- "light, brightness") + ferre "to carry, bear," from PIE root *bher- (1) "to carry," also "to bear children." Venus in the evening sky was Hesperus.
Belief that it was the proper name of Satan began with its use in Bible to translate Greek Phosphoros, which translates Hebrew Helel ben Shahar in Isaiah xiv.12 — "How art thou fallen from heaven, O Lucifer, son of the morning!" [KJV] Because of the mention of a fall from Heaven, the verse was interpreted spiritually by Christians as a reference to Satan, even though it is literally a reference to the King of Babylon (see Isaiah xiv.4). Sometimes rendered daystar in later translations.
As "friction match," 1831, short for Lucifer match (1831). Among the 16c. adjectival forms were Luciferian, Luciferine, Luciferous. There was a noted Bishop Lucifer of Cagliari in Sardinia in the 4th century, a strict anti-Arian regarded locally as a saint.
late 14c., in reference to the fruit of the orange tree (late 13c. as a surname), from Old French orange, orenge (12c., Modern French orange), from Medieval Latin pomum de orenge, from Italian arancia, originally narancia (Venetian naranza), an alteration of Arabic naranj, from Persian narang, from Sanskrit naranga-s "orange tree," a word of uncertain origin.
Not used as a color word in English until 1510s (orange color), "a reddish-yellow color like that of a ripe orange." Colors similar to modern orange in Middle English might be called citrine or saffron. Loss of initial n- probably is due to confusion with the definite article (as in une narange, una narancia), but also perhaps was by influence of French or "gold." The name of the town of Orange in France (see Orangemen) perhaps was deformed by the name of the fruit. Orange juice is attested from 1723.
The tree's original range probably was northern India. The Persian orange, grown widely in southern Europe after its introduction in Italy 11c., was bitter; sweet oranges were brought to Europe 15c. from India by Portuguese traders and quickly displaced the bitter variety, but only Modern Greek still seems to distinguish the bitter (nerantzi) from the sweet (portokali "Portuguese") orange.
Portuguese, Spanish, Arab, and Dutch sailors planted citrus trees along trade routes to prevent scurvy. On his second voyage in 1493, Christopher Columbus brought the seeds of oranges, lemons and citrons to Haiti and the Caribbean. Introduced in Florida (along with lemons) in 1513 by Spanish explorer Juan Ponce de Leon. It was introduced to Hawaii in 1792.
1660s, kind of tights-like garment for men (consisting of breeches and stockings in one; originally a French fashion and execrated as such by late 17c. English writers), associated with Pantaloun,Pantaloon (1580s), the silly old man character in Italian comedy, who wore spectacles, slippers, and tight trousers over his skinny legs.
His name is from Italian Pantalone, from San Pantaleone, a Christian martyr who was a popular saint in Venice (Pantaloon in the comedies represents the Venetian). The name, a favorite one among the Venetians, is of Greek origin and means "all-compassionate" (Littré), or, according to Klein, Century Dictionary, etc., "entirely lion," perhaps in reference to the lion symbolic of St. Mark.
By 1798 the word was revived in reference to tight long trousers buttoned or tied below the knee (replacing knee-breeches), worn by men of fashion. These were gradually replaced by modern trousers, but the name persisted. Pants is a shortened form attested by 1840. The diminutive pantalettes for "loose drawers with frills at the bottoms of the legs, worn by young girls," is by 1834.
second day of the week, Middle English monedai, from Old English mōndæg, contraction of mōnandæg "Monday," literally "day of the moon," from mona (genitive monan; see moon (n.)) + dæg (see day). A common Germanic name (compare Old Norse manandagr, Old Frisian monendei, Dutch maandag, German Montag). All are loan-translations of Late Latin Lunæ dies, which also is the source of the day name in Romance languages (French lundi, Italian lunedi, Spanish lunes), itself a loan-translation of Greek Selēnēs hēmera. The name for this day in Slavic tongues generally means "day after Sunday."
Yf cristemas day on A munday be,
Grete wynter þat yere ye shull see.
[proverb, c. 1500]
Phrase Monday morning quarterback is attested from 1932, Monday being the first day back at work after the weekend, where school and college football games played over the weekend were discussed. Black Monday (late 14c.) is the Monday after Easter day, though how it got its reputation for bad luck is a mystery (none of the usual explanation stories holds water). Saint Monday (1753) was "used with reference to the practice among workmen of being idle Monday, as a consequence of drunkenness on the Sunday" before [OED]. Clergymen, meanwhile, when indisposed complained of feeling Mondayish (1804) in reference to effects of Sunday's labors.
early 14c., seintuarie, sentwary, etc., "consecrated place, building set apart for holy worship; holy or sacred object," from Anglo-French sentuarie, Old French saintuaire "sacred relic, holy thing; reliquary, sanctuary," from Late Latin sanctuarium "a sacred place, shrine" (especially the Hebrew Holy of Holies in the temple in Jerusalem; see sanctum), also "a private room;" in Medieval Latin also "a church, cemetery; right of asylum," from Latin sanctus "holy" (see saint (n.)).
Since the time of Constantine and by medieval Church law, fugitives or debtors enjoyed immunity from arrest and ordinary operations of the law in certain churches, hence its use by mid-14. of churches or other holy places with a view to their inviolability. The transferred sense of "immunity from punishment by virtue of having taken refuge in a church or similar building" is by early 15c., also of the right to such. (Exceptions were made in England in cases of treason and sacrilege.)
The general (non-ecclesiastical) sense of "place of refuge or protection" is attested from 1560s; as "land set aside for wild plants or animals to breed and live" it is recorded by 1879 in reference to the American bison.
mid-12c., "a wondrous work of God," from Old French miracle (11c.) "miracle, story of a miracle, miracle play," from Latin miraculum "object of wonder" (in Church Latin, "marvelous event caused by God"), from mirari "to wonder at, marvel, be astonished," figuratively "to regard, esteem," from mirus "wonderful, astonishing, amazing," earlier *smeiros, from PIE *smei- "to smile, laugh" (source also of Sanskrit smerah "smiling," Greek meidan "to smile," Old Church Slavonic smejo "to laugh;" see smile (v.)). The Latin word is the source of Spanish milagro, Italian miracolo.
From mid-13c. as "something that excites wonder or astonishment, extraordinary or remarkable feat," without regard to divinity or supernatural power. It replaced Old English wundortacen, wundorweorc. The Greek words rendered as miracle in the English bibles were semeion "sign," teras "wonder," and dynamis "power," which in the Vulgate were translated respectively as signum, prodigium, and virtus.
Miracle-drug is by 1939 (in reference to sulfanilamide). Miracle-worker "a thaumaturge" is from 1560s (Middle English had mircleour, early 15c.). Miracle-play "medieval dramatic representation of the life of Christ or a saint or other sacred subjects" is by 1744 (miraclis pleynge is from c. 1400). The condiment Miracle Whip was introduced 1933 by Kraft Foods; apparently the name was first given to the patented machine that made it.
"word by which a person or thing is denoted," Old English nama, noma "name, reputation," from Proto-Germanic *naman- (source also of Old Saxon namo, Old Frisian nama, Old High German namo, German Name, Middle Dutch name, Dutch naam, Old Norse nafn, Gothic namo "name"), from PIE root *no-men- "name."
Meaning "a famous person" is from 1610s (man of name "man of distinction" is from c. 1400). Meaning "one's reputation, that which is commonly said of a person" is from c. 1300. As a modifier meaning "well-known," it is attested by 1938.
In the name of "in behalf of, by authority of," used in invocations, etc., is by late 14c. Name-day "the day sacred to the saint whose name a person bears" is by 1721. Name brand "product made by a well-known company" is from 1944. Name-dropper "person who seeks to impress others by mentioning well-known persons in a familiar way" is by 1947. Name-child, one named out of regard for another, is attested by 1830. The name of the game "the essential thing or quality" is from 1966; to have one's name in lights "be a famous performer" is by 1908.
"I don't realize yet how fortunate I am. It seems that I have been dreaming. When I see my name in lights in front of the theatre, I think, 'No. It isn't I.' " [Billie Burke interview in "The Theatre Magazine," Nov. 1908]
also Hallow-e'en, Hallow e'en, "last night of October (the eve of All Saints Day) as a popular holiday," 1781, in a Scottish context, a Scottish shortening of Allhallowe'en, All Hallows even, etc., 1550s, "the evening before All-Hallows." This is from otherwise-obsolete hallow (n.), in Middle English halwe, "holy person, saint," from Old English halga, which is from the source of hallow (v.). Also see even (n.), and compare hallows.
All-Hallows is Middle English al-halwe, late Old English ealra halgan "all saints, the saints in heaven collectively," also the name of the feast day and of individual churches. The date Oct. 31 is described as alle halwe eue by c. 1300. Hallow-day for "All-Saints Day" is from 1590s; earlier was halwemesse day (late 13c.). Hallowtide (15c.) was the first week of November.
The last night of the year in the old Celtic calendar, where it was Old Year's Night, a night for witches. A pagan holiday given a cursory baptism. The word and the magical lore about the date were popularized by Burns' poem (1785, and he attached a footnote explaining it), but it probably dates to 17c. in Scotland and is the name of a tune in 1724. The tune is mentioned again in an English-Scots songbook ("The Chearful Companion") in 1783, and Burns was not the first to describe the customs in print.
Hallow-E'en, or Holy Eve, is the evening previous to the celebration of All Saints. That it is propitious to the rites of divination, is an opinion still common in many parts of Scotland. [John Main, footnote to his poem "Hallow-E'en," Glasgow, 1783]