16th letter of the classical Roman alphabet, occurring in English only before a -u- that is followed by another vowel (with a few exceptions; see below), whether the -u- is sounded or not (pique). The letter is from the Phoenician equivalent of Hebrew koph, qoph, which was used for the deeper and more guttural of the two "k" sounds in Semitic. The letter existed in early Greek (where there was no such distinction), and called koppa, but it was little used and not alphabetized; it mainly served as a sign of number (90).
The connection with -u- began in Latin. Anglo-Saxon scribes at first adopted the habit, but later used spellings with cw- or cu-. The qu- pattern returned to English with the Normans and French after the Conquest and had displaced cw- by c. 1300.
In some spelling variants of late Middle English, quh- also took work from wh-, especially in Scottish and northern dialects, for example Gavin Douglas, Provost of St. Giles, in his vernacular "Aeneid" of 1513:
Lyk as the rois in June with hir sueit smell
The marygulde or dasy doith excell.
Quhy suld I than, with dull forhede and vane,
With ruide engine and barrand emptive brane,
With bad harsk speche and lewit barbour tong,
Presume to write quhar thi sueit bell is rong,
Or contirfait sa precious wourdis deir?
Scholars use -q- alone to transliterate Semitic koph or the equivalent in Turkish or Iranian (as in Quran, Qatar, Iraq). In Christian theology, Q has been used since 1901 to signify the hypothetical source of passages shared by Matthew and Luke but not in Mark; in this sense probably it is an abbreviation of German Quelle "source" (from Old High German quella, from the same Proto-Germanic source as Old English cwiella, cwylla"spring; well"). In Middle English accounts, it is an abbreviation of quadrans "farthing" (mid-15c.). In Roman personal names it is an abbreviation of Quintus.
early 14c., bealte, "physical attractiveness," also "goodness, courtesy," from Anglo-French beute, Old French biauté "beauty, seductiveness, beautiful person" (12c., Modern French beauté), earlier beltet, from Vulgar Latin *bellitatem (nominative bellitas) "state of being pleasing to the senses" (source also of Spanish beldad, Italian belta), from Latin bellus "pretty, handsome, charming," in classical Latin used especially of women and children, or ironically or insultingly of men, perhaps from PIE *dw-en-elo-, diminutive of root *deu- (2) "to do, perform; show favor, revere." Famously defined by Stendhal as la promesse de bonheur "the promise of happiness."
[I]t takes the one hundred men in ten million who understand beauty, which isn't imitation or an improvement on the beautiful as already understood by the common herd, twenty or thirty years to convince the twenty thousand next most sensitive souls after their own that this new beauty is truly beautiful. [Stendhal, "Life of Henry Brulard"]
Replaced Old English wlite. The concrete meaning "a beautiful woman" in English is recorded from late 14c. Beauty-sleep "sleep before midnight" (popularly regarded as the most refreshing) is attested by 1850. Beauty-spot "dark spot placed on the face formerly by women to heighten beauty" is from 1650s. Beauty-contest is from 1885; beauty-queen is from 1922 (earlier it was a show-name of cattle and hogs). Beauté du diable (literally "devil's beauty") is used as a French phrase in English from 1825.
But as it is hardly possible to define all the properties which constitute beauty, we may observe in general, that beauty consists in whatever pleases the eye of the beholder, whether in the human body, in a tree, in a landscape or in any other object. [from definition of BEAUTY in Noah Webster's "Dictionary of the English Language," 1828]
That pleasure which is at once the most intense, the most elevating, and the most pure is, I believe, found in the contemplation of the beautiful. When, indeed, men speak of Beauty, they mean, precisely, not a quality, as is supposed, but an effect—they refer, in short, just to that intense and pure elevation of soul—not of intellect, or of heart—upon which I have commented, and which is experienced in consequence of contemplating the “beautiful.” [Poe, "The Philosophy of Composition," 1846]
c. 1600, "shield louse (Coccus ilicis) that yields a red dye" (1590s of the tree on which the insects live), from Medieval Latin cremesinus (also source of French kermès, Italian chermes, Spanish carmes), from Arabic qirmiz "kermes," from Sanskrit krmi-ja a compound meaning "(red dye) produced by a worm."
The Sanskrit compound is krmih "worm" (from PIE root *kwrmi- "worm," source also of Lithuanian kirmis, Old Irish cruim, Albanian krimp "worm") + -ja- "produced" (from PIE root *gene- "give birth, beget"). The insect lives in the Levant and southern Europe on a species of small evergreen oak (kermes oak) and in ancient Europe were the main source of red and scarlet dye. The dye is prepared from the dried bodies of pregnant females, which alive resemble small roundish grains about the size of peas and cling immobile to the tree on which they live. From this fact kermes dye was, for a long time, mistaken as being from a seed or excrescence of the tree, and the word for it in Greek was kokkos, literally "a grain, seed" (see cocco-). This was passed to Latin as coccum, coccus "berry [sic] yielding scarlet dye," in late use "scarlet color, scarlet garment."
So important was kermes (coccus) as a commercial source of scarlet dye that derivatives of the name for it have displaced the original word for "red" in many languages, such as Welsh coch (from Latin), Modern Greek kokkinos. Also compare Russian čcermnyj "purple-red," Old Church Slavonic čruminu. Compare also crimson (n.).
Kermes dyes have been found in burial wrappings in Anglo-Scandinavian York, but the use of kermes dyes seems to have been lost in Europe from the Dark Ages until early 15c. It fell out of use again with the introduction of cochineal (the word for which itself might be from coccus) from the New World.
Cloths dyed with kermes are of a deep red colour; and though much inferior in brilliancy to the scarlet cloths dyed with real Mexican cochineal, they retain the colour better and are less liable to stain. The tapestries of Brussels and other parts of Flanders, which have scarcely lost any thing of their original brilliancy, even after a lapse of 200 years, were all dyed with kermes. [W.T. Brande, "Dictionary of Science, Literature, & Art," London, 1842]
A sound found chiefly in words of Old English, Old Norse or Greek origin, unpronounceable by Normans and many other Europeans. In Greek, the sound corresponds etymologically to Sanskrit -dh- and English -d-; and it was represented graphically by -TH- and at first pronounced as a true aspirate (as still in English outhouse, shithead, etc.).
But by 2c. B.C.E. the Greek letter theta was in universal use and had the modern "-th-" sound. Latin had neither the letter nor the sound, however, and the Romans represented Greek theta by -TH-, which they generally pronounced, at least in Late Latin, as simple "-t-" (passed down to Romanic languages, as in Spanish termal "thermal," teoria "theory," teatro "theater").
In Germanic languages it represents PIE *-t- and was common at the start of words or after stressed vowels. To represent it, Old English and Old Norse used the characters ð "eth" (a modified form of -d-) and þ "thorn," which originally was a rune. Old English, unlike Old Norse, seems never to have standardized which of the two versions of the sound ("hard" and "soft") was represented by which of the two letters.
The digraph -th- sometimes appears in early Old English, on the Roman model, and it returned in Middle English with the French scribes, driving out eth by c. 1250, but thorn persisted, especially in demonstratives (þat, þe, þis, etc.), even as other words were being spelled with -th-. The advent of printing dealt its death-blow, however, as types were imported from continental founders, who had no thorn. For a time y was used in its place (especially in Scotland), because it had a similar shape, hence ye for the in historical tourist trap Ye Olde _______ Shoppe (it never was pronounced "ye," only spelled that way).
The awareness that some Latin words in t- were from Greek th- encouraged over-correction in English and created unetymological forms such as Thames and author, while some words borrowed from Romanic languages preserve, on the Roman model, the Greek -th- spelling but the simple Latin "t" pronunciation (as in Thomas and thyme).
word-forming element making nouns of quality, state, or condition, from Middle English -our, from Old French -our (Modern French -eur), from Latin -orem (nominative -or), a suffix added to past participle verbal stems. Also in some cases from Latin -atorem (nominative -ator).
In U.S., via Noah Webster, -or is nearly universal (but not in glamour), while in Britain -our is used in most cases (but with many exceptions: author, error, tenor, senator, ancestor, horror etc.). The -our form predominated after c. 1300, but Mencken reports that the first three folios of Shakespeare's plays used both spellings indiscriminately and with equal frequency; only in the Fourth Folio of 1685 does -our become consistent.
A partial revival of -or on the Latin model took place from 16c. (governour began to lose its -u- 16c. and it was gone by 19c.), and also among phonetic spellers in both England and America (John Wesley wrote that -or was "a fashionable impropriety" in England in 1791).
Webster criticized the habit of deleting -u- in -our words in his first speller ("A Grammatical Institute of the English Language," commonly called the Blue-Black Speller) in 1783. His own deletion of the -u- began with the revision of 1804, and was enshrined in the influential "Comprehensive Dictionary of the English Language" (1806), which also established in the U.S. -ic for British -ick and -er for -re, along with many other attempts at reformed spelling which never caught on (such as masheen for machine). His attempt to justify them on the grounds of etymology and the custom of great writers does not hold up.
Fowler notes the British drop the -u- when forming adjectives ending in -orous (humorous) and derivatives in -ation and -ize, in which cases the Latin origin is respected (such as vaporize). When the Americans began to consistently spell it one way, however, the British reflexively hardened their insistence on the other. "The American abolition of -our in such words as honour and favour has probably retarded rather than quickened English progress in the same direction." [Fowler]
c. 1500, "a literary work (originally in verse) intended to ridicule prevailing vice or folly by scornful or contemptuous expression," from French satire (14c.) and directly from Latin satira "satire; poetic medley," earlier satura, in lanx satura "mixed dish, dish filled with various kinds of fruit," literally "full dish," from fem. of satur "sated" (from PIE root *sa- "to satisfy").
The word acquired its literary sense, in Latin, in reference to a collection of poems in various meters on a variety of subjects by the late republican poet Ennius. The little that survives of his verse does not now seem particularly satiric, but in classical Latin the word was used especially of a poem which assailed various vices one after another.
In modern general use, "a denouncing or deriding speech or writing full of sarcasm, ridicule, irony, etc." (all of which can express satire). The broader meaning "fact or circumstance that makes someone or something look ridiculous" is by 1690s.
Satire, n. An obsolete kind of literary composition in which the vices and follies of the author's enemies were expounded with imperfect tenderness. In this country satire never had more than a sickly and uncertain existence, for the soul of it is wit, wherein we are dolefully deficient, the humor that we mistake for it, like all humor, being tolerant and sympathetic. Moreover, although Americans are 'endowed by their Creator' with abundant vice and folly, it is not generally known that these are reprehensible qualities, wherefore the satirist is popularly regarded as a sour-spirited knave, and his every victim's outcry for codefendants evokes a national assent. [Ambrose Bierce, "Devil's Dictionary," 1911]
Proper satire is distinguished, by the generality of the reflections, from a lampoon which is aimed against a particular person, but they are too frequently confounded. [Johnson]
[I]n whatever department of human expression, wherever there is objective truth there is satire [Wyndham Lewis, "Rude Assignment," 1950]
1580s, flibutor "pirate," especially, in history, "West Indian buccaneer of the 17th century" (mainly French, Dutch, and English adventurers), probably ultimately from Dutch vrijbueter (now vrijbuiter) "freebooter," a word which was used of pirates in the West Indies in Spanish (filibustero) and French (flibustier, earlier fribustier) forms. See freebooter.
According to Century Dictionary, the spread of the word is owing to a Dutch work ("De Americaensche Zee-Roovers," 1678) "written by a bucaneer named John Oexmelin, otherwise Exquemelin or Esquemeling, and translated into French and Spanish, and subsequently into English (1684)." Spanish inserted the -i- in the first syllable; French is responsible for the -s-, inserted but not originally pronounced, "a common fact in 17th century F[rench], after the analogy of words in which an original s was retained in spelling, though it had become silent in pronunciation" [Century Dictionary].
In American English, from 1851 in reference to lawless military adventurers from the U.S. who tried to overthrow Central American governments. The major expeditions were those of Narciso Lopez of New Orleans against Cuba (1850-51) and by William Walker of California against the Mexican state of Sonora (1853-54) and against Nicaragua (1855-58).
FILIBUSTERING is a term lately imported from the Spanish, yet destined, it would seem, to occupy an important place in our vocabulary. In its etymological import it is nearly synonymous with piracy. It is commonly employed, however, to denote an idea peculiar to the modern progress, and which may be defined as the right and practice of private war, or the claim of individuals to engage in foreign hostilities aside from, and even in opposition to the government with which they are in political membership. [Harper's New Monthly Magazine, January 1853]
The noun in the legislative sense is not in Bartlett (1859) and seems not to have been in use in U.S. legislative writing before 1865 (filibustering in this sense is from 1861). Probably the extension in sense is because obstructionist legislators "pirated" debate or overthrew the usual order of authority. Originally of the senator who led it; the maneuver itself so called by 1893. Not technically restricted to U.S. Senate, but that's where the strategy works best. [The 1853 use of filibustering by U.S. Rep. Albert G. Brown of Mississippi reported in the Congressional Globe and cited in the OED does not refer to legislative obstruction, but to national policy toward Cuba.]
mid-13c., "animating or vital principle in man and animals," from Anglo-French spirit, Old French espirit "spirit, soul" (12c., Modern French esprit) and directly from Latin spiritus "a breathing (respiration, and of the wind), breath; breath of a god," hence "inspiration; breath of life," hence "life;" also "disposition, character; high spirit, vigor, courage; pride, arrogance," related to spirare "to breathe," perhaps from PIE *(s)peis- "to blow" (source also of Old Church Slavonic pisto "to play on the flute"). But de Vaan says "Possibly an onomatopoeic formation imitating the sound of breathing. There are no direct cognates."
Meaning "supernatural immaterial creature; angel, demon; an apparition, invisible corporeal being of an airy nature" is attested from mid-14c.; from late 14c. as "a ghost" (see ghost (n.)). From c. 1500 as "a nature, character"; sense of "essential principle of something" (in a non-theological context, as in Spirit of St. Louis) is attested from 1680s, common after 1800; Spirit of '76 in reference to the qualities that sparked and sustained the American Revolution is attested by 1797 in William Cobbett's "Porcupine's Gazette and Daily Advertiser."
From late 14c. in alchemy as "volatile substance; distillate;" from c. 1500 as "substance capable of uniting the fixed and the volatile elements of the philosopher's stone." Hence spirits "volatile substance;" sense narrowed to "strong alcoholic liquor" by 1670s. This also is the sense in spirit level (1768). Also from mid-14c. as "character, disposition; way of thinking and feeling, state of mind; source of a human desire;" in Middle English freedom of spirit meant "freedom of choice." From late 14c. as "divine substance, divine mind, God;" also "Christ" or His divine nature; "the Holy Ghost; divine power;" also, "extension of divine power to man; inspiration, a charismatic state; charismatic power, especially of prophecy." Also "essential nature, essential quality." From 1580s in metaphoric sense "animation, vitality."
According to Barnhart and OED, originally in English mainly from passages in Vulgate, where the Latin word translates Greek pneuma and Hebrew ruah. Distinction between "soul" and "spirit" (as "seat of emotions") became current in Christian terminology (such as Greek psykhe vs. pneuma, Latin anima vs. spiritus) but "is without significance for earlier periods" [Buck]. Latin spiritus, usually in classical Latin "breath," replaces animus in the sense "spirit" in the imperial period and appears in Christian writings as the usual equivalent of Greek pneuma. Spirit-rapping is from 1852.
1507, "the western hemisphere, North and South America," in Cartographer Martin Waldseemüller's treatise "Cosmographiae Introductio," from Modern Latin Americanus, traditionally after Amerigo Vespucci (1454-1512) who made two trips to the New World as a navigator and claimed to have discovered it. His published works put forward the idea that it was a new continent, and he was first to call it Novus Mundus "New World." Amerigo is more easily Latinized than Vespucci (Latin Vesputius, which might have yielded place-name Vesputia). The sense in English naturally was restricted toward the British colonies, then the United States.
It is a thousand pities that the puny witticisms of a few professional objectors should have the power to prevent, even for a year, the adoption of a name for our country. At present we have, clearly, none. There should be no hesitation about "Appalachia." In the first place, it is distinctive. "America" is not, and can never be made so. We may legislate as much as we please, and assume for our country whatever name we think right — but to use it will be no name, to any purpose for which a name is needed, unless we can take it away from the regions which employ it at present. South America is "America," and will insist upon remaining so. [Edgar Allan Poe, "Marginalia," in Graham's Magazine, Philadelphia, December 1846]
FREDONIA, FREDONIAN, FREDE, FREDISH, &c. &c. These extraordinary words, which have been deservedly ridiculed here as well as in England, were proposed sometime ago, and countenanced by two or three individuals, as names for the territory and people of the United States. The general term American is now commonly understood (at least in all places where the English language is spoken,) to mean an inhabitant of the United States; and is so employed, except where unusual precision of language is required. [John Pickering, "A Vocabulary, or Collection of Words and Phrases Which Have Been Supposed to be Peculiar to the United States of America," Boston, 1816]
The man's name Amerigo is Germanic, said to derive from Gothic Amalrich, literally "work-ruler." The Old English form of the name has come down as surnames Emmerich, Emery, etc. The Italian fem. form merged into Amelia.
Colloquial pronunciation "Ameri-kay," not uncommon 19c., goes back to at least 1643 and a poem that rhymed the word with away. Amerika "U.S. society viewed as racist, fascist, oppressive, etc." is attested from 1969; the spelling is German but it also might suggest the KKK.
"sequence of sensations or images passing through the mind of a sleeping person," mid-13c., probably related to Old Norse draumr, Danish drøm, Swedish dröm, Old Saxon drom "merriment, noise," Old Frisian dram "dream," Dutch droom, Old High German troum, German Traum "dream." These all are perhaps from a Proto-Germanic *draugmas "deception, illusion, phantasm" (source also of Old Saxon bidriogan, Old High German triogan, German trügen "to deceive, delude," Old Norse draugr "ghost, apparition"). Possible cognates outside Germanic are Sanskrit druh- "seek to harm, injure," Avestan druz- "lie, deceive."
Old English dream meant "joy, mirth, noisy merriment," also "music." Much study has failed to prove that Old English dream is the source of the modern word for "sleeping vision," despite being identical in form. Perhaps the meaning of the word changed dramatically, or "vision" was an unrecorded secondary Old English meaning of dream, or there are two words here.
OED offers this theory for the absence of dream in the modern sense in the record of Old English: "It seems as if the presence of dream 'joy, mirth, music,' had caused dream 'dream' to be avoided, at least in literature, and swefn, lit. 'sleep,' to be substituted ...."
The dream that meant "joy, mirth, music" faded out of use after early Middle English. According to Middle English Compendium, the replacement of swefn (Middle English swevn) by dream in the sense "sleeping vision" occurs earliest and is most frequent in the East Midlands and the North of England, where Scandinavian influence was strongest.
Dream in the sense of "that which is presented to the mind by the imaginative faculty, though not in sleep" is from 1580s. The meaning "ideal or aspiration" is from 1931, from the earlier sense of "something of dream-like beauty or charm" (1888). The notion of "ideal" is behind dream girl (1850), etc.
Before it meant "sleeping vision" Old English swefn meant "sleep," as did a great many Indo-European "dream" nouns originally, such as Lithuanian sapnas, Old Church Slavonic sunu, and the Romanic words (French songe, Spanish sueño, Italian sogno all from Latin somnium. All of these (including Old English swefn) are from PIE *swep-no-, which also is the source of Greek hypnos (from PIE root *swep- "to sleep"). Old English also had mæting in the "sleeping vision" sense.