Old English life (dative lif) "animated corporeal existence; lifetime, period between birth and death; the history of an individual from birth to death, written account of a person's life; way of life (good or bad); condition of being a living thing, opposite of death; spiritual existence imparted by God, through Christ, to the believer," from Proto-Germanic *leiban (source also of Old Norse lif "life, body," Old Frisian, Old Saxon lif "life, person, body," Dutch lijf "body," Old High German lib "life," German Leib "body"), properly "continuance, perseverance," from PIE root *leip- "to stick, adhere."
The noun associated with live (v.) "to live," which is literally "to continue, remain." Extended 1703 to inanimate objects, "term of duration or existence." Sense of "vitality, energy in action, expression, etc." is from 1580s. Meaning "conspicuously active part of human existence, pleasures or pursuits of the world or society" is by 1770s. Meaning "cause or source of living" led to the sense "vivifying or animating principle," and thus "one who keeps things lively" in life of the party (1787). Meaning "imprisonment for life, a life sentence" is from 1903. Paired alliteratively with limb from 1640s. Not on your life "by no means" is attested from 1896.
In gaming, an additional turn at play for a character; this transferred use was prefigured by uses in card-playing (1806), billiards (1856), etc., in reference to a certain number of chances or required objects without which one's turn at the game fails. The life "the living form or model, semblance" is from 1590s. Life-and-death "of dire importance" is from 1822; life-or-death (adj.) is from 1897. Life-jacket is from 1840; life-preserver from 1630s of anything that is meant to save a life, 1803 of devices worn to prevent drowning. Life-saver is from 1883, figurative use from 1909, as a brand of hard sugar candy from 1912, so called for shape.
Life-form is from 1861; life-cycle is from 1855; life-expectancy from 1847; life-history in biology from 1870; life-science from 1935. Life-work "the labor to which one's life has been devoted" is from 1848. Expression this is the life is from 1919; verbal shrug that's life is from 1924 (earlier such is life, 1778).
c. 1200, "to watch with hostile intent, lie in wait for, plot against," from Anglo-French and Old North French waitier "to watch" (Old French gaitier "defend, watch out, be on one's guard; lie in wait for;" Modern French guetter), from Frankish *wahton or another Germanic source, from Proto-Germanic *waht- (source also of Dutch wacht "a watching," Old High German wahten, German wachten "to watch, to guard;" Old High German wahhon "to watch, be awake," Old English wacian "to be awake"), from PIE root *weg- "to be strong, be lively." General sense of "remain in some place" is from late 14c.; that of "to see to it that something occurs" is late 14c. Meaning "to stand by in attendance on" is late 14c.; specific sense of "serve as an attendant at a table" is from 1560s. Related: Waited; waiting.
To wait (something) out "endure a period of waiting" is recorded from 1849. Waiting room is attested from 1680s. Waiting list is recorded from 1841; the verb wait-list "to put (someone) on a waiting list" is recorded from 1960. Waiting game is recorded from 1835, originally in horse-racing.
When speed, not stoutness, is the best of a horse, quite a contrary system is practised. With such a horse, the jockey plays a waiting game; that is, he carefully nurses him through the race, so as not to distress him by overpacing him; as the finish approaches, he creeps up to his horses by degrees, but does not quit them to go in front till he sees that the pace has made them "safe," — when he lets loose and wins. [James Christie Whyte, "History of the British Turf," London, 1840]
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.
Old English, "move swiftly by using the legs, go on legs more rapidly than walking," also "make haste, hurry; be active, pursue or follow a course," and, of inanimate things, "to move over a course."
The modern verb is a merger of two related Old English words, in both of which the initial two letters sometimes switched places. The first is intransitive rinnan, irnan "to run, flow, run together" (past tense ran, past participle runnen), which is cognate with Middle Dutch runnen, Old Saxon, Old High German, Gothic rinnan, German rinnen "to flow, run."
The second is Old English transitive weak verb ærnan, earnan "ride, run to, reach, gain by running" (probably a metathesis of *rennan), from Proto-Germanic *rannjanan, causative of the root *ren- "to run." This is cognate with Old Saxon renian, Old High German rennen, German rennen, Gothic rannjan.
Watkins says both are from PIE *ri-ne-a-, nasalized form of root *rei- "to run, flow," but Boutkan's sources find this derivation doubtful based on the poor attestation of supposed related forms, and he lists it as of "No certain IE etymology."
Of streams, etc., "to flow," from late Old English. From c. 1200 as "take flight, retreat hurriedly or secretly." Phrase run for it "take flight" is attested from 1640s.
Also from c. 1200 as "compete in a race." Extended to "strive for any ends," especially "enter a contest for office or honors, stand as a candidate in an election" (1826, American English).
Of any sort of hurried travel, c. 1300. From early 13c. as "have a certain direction or course." By c. 1300 as "keep going, extend through a period of time, remain in existence." Specifically of theater plays by 1808. Of conveyances, stage lines, etc., "perform a regular passage from place to place" by 1817.
Of machinery or mechanical devices, "go through normal or allotted movements or operation," 1560s. Of colors, "to spread in a fabric when exposed to moisture," 1771. Of movie film, "pass between spools," hence "be shown," by 1931.
The meaning "carry on" (a business, etc.) is by 1861, American English; hence extended senses of "look after, manage." As "publish or print in a newspaper or magazine," by 1884.
Many senses are via the notion of "pass into or out of a certain state." To run dry "cease to yield water or milk" (1630s). In commerce, "be of a specified price, size, etc.," by 1762. To run low "be nearly exhausted" is by 1712; to run short "exhaust one's supply" is from 1752; to run out of in the same sense is from 1713. To run on "keep on, continue without pause or change" is from 1590s.
The transitive sense of "cause to run" was in Old English. By late 15c. as "to pierce, stab," hence 1520s as "thrust through or into something." The meaning "enter (a horse) in a race" is from 1750. The sense of "cause a mechanical device to keep moving or working" is by 1817.
Many figurative uses are from horseracing or hunting (such as to run (something) into the ground "carry to excess, exhaust by constant pursuit," 1836, American English).
To run across "meet by chance, fall in with" is attested from 1855, American English. To run into in this sense is by 1902. To run around with "consort with" is from 1887.
In reference to fevers by 1918. To run a (red) traffic signal is by 1933. Of tests, experiments, etc., by 1947. Of computers by 1952. Time has been running out since c. 1300. To run in the family is by 1771. The figurative expression run interference (1929) is from U.S. football. To run late is from 1954.
late 15c., "reciprocally given and received," originally of feelings, from Old French mutuel (14c.), from Latin mutuus "reciprocal, done in exchange," from PIE root *mei- (1) "to change, go, move," "with derivatives referring to the exchange of goods and services within a society as regulated by custom or law" [Watkins].
The meaning "common" is from 1630s. "Used in this sense loosely and improperly (but not infrequently, and by many writers of high rank), especially in the phrase a mutual friend" [Century Dictionary].
That is common which pertains equally to two or more persons or things. That is mutual which is freely interchanged: mutual love, affection, hatred. The word is sometimes incorrectly used for common: our mutual friend, a phrase of very frequent occurrence, no doubt owing to the perfectly correct 'mutual friendship.' [J.H.A. Günther, "English Synonyms Explained & Illustrated," Groningen, 1904]
Mutual Admiration Society (1851) seems to have been coined by Thoreau. Mutual fund is recorded from 1950.
The Cold War's mutual assured destruction is attested from 1966. Assured destruction was a 1962 term in U.S. military policy circles in reference to nuclear weapons as a deterrent, popularized c. 1964 by Robert McNamara, U.S. Secretary of Defense under Lyndon Johnson, e.g. statement before House Armed Services Committee, Feb. 18, 1965. The notion was "the minimum threat necessary to assure deterrence: the capability to exterminate not less than one third of the Union of Soviet Socialist Republics' (USSR) population in a retaliatory nuclear attack." [Martin Folly, "Historical Dictionary of U.S. Diplomacy During the Cold War"].
By 1964, as the Soviet Union caught up to NATO in ICBMs, the mutual was added, perhaps first by Donald Brennan, conservative defense analyst and a public critic of the policy, who also noted the acronym MAD.)
1833, "one who embodies the person or character of another;" 1840 as "one who infuses (something) with a personality;" 1842 as "dramatic actor, one who plays a part on stage," from impersonate with Latinate agent noun suffix. Meaning "one who imitates the manners and speech of another" for entertainment (by 1921) perhaps grew from older theatrical use of female impersonator (1876), male impersonator (1874), both once popular stage acts; the first example of the latter was perhaps Miss Ella Wesner, who had a vogue c. 1870: In Britain, blackface performers were called negro impersonators (1906). As a fem. formation, impersonatrix, as if from Latin, is from 1847; impersonatress, as if from French, is from 1881.
Her [Wesner's] impersonation were a genuine surprise and her success was so pronounced that in a short period a host of imitators made their appearance. Her most successful rivals were Bessie Bonehill, Millie Hilton and Vesta Tilley, all of London. [M.B Leavitt, "Fifty Years in Theatrical Management," New York, 1912]
There is no member of a minstrel company who gets a better salary than a good female impersonator, the line being considered a very delicate one, requiring a high style of art in its way to judge where fun stops and bad taste begins, with decision enough on the part of the performer to stop at the stopping place. ["The Ancestry of Brudder Bones," Harper's New Monthly Magazine, April 1879]
The most fascinating performer I knew in those days was a dame named Metcalfe who was a female female impersonator. To maintain the illusion and keep her job, she had to be a male impersonator when she wasn't on. Onstage she wore a wig, which she would remove at the finish, revealing her mannish haircut. "Fooled you!" she would boom at the audience in her husky baritone. Then she would stride off to her dressing room and change back into men's clothes. She fooled every audience she played to, and most of the managers she worked for, but her secret was hard to keep from the rest of the company. [Harpo Marx, "Harpo Speaks"]
late 14c., "to give up (something) absolutely, relinquish control, give over utterly;" also reflexively, "surrender (oneself), yield (oneself) utterly" (to religion, fornication, etc.), from Old French abandonner "surrender, release; give freely, permit," also reflexive, "devote (oneself)" (12c.).
The Old French word was formed from the adverbial phrase à bandon "at will, at discretion," from à "at, to" (from Latin ad; see ad-) + bandon "power, jurisdiction," from Latin bannum, "proclamation," which is from a Frankish or other Germanic word, from Proto-Germanic *bannan- "proclaim, summon, outlaw" (things all done by proclamation); see ban (v.).
Mettre sa forest à bandon was a feudal law phrase in the 13th cent. = mettre sa forêt à permission, i.e. to open it freely to any one for pasture or to cut wood in; hence the later sense of giving up one's rights for a time, letting go, leaving, abandoning. [Auguste Brachet, "An Etymological Dictionary of the French Language," transl. G.W. Kitchin, Oxford, 1878]
Meaning "to leave, desert, forsake (someone or something) in need" is from late 15c. Related: Abandoned; abandoning.
Etymologically, the word carries a sense of "put (something) under someone else's control," and the earliest appearance of the word in English is as an adverb (mid-13c.) with the sense "under (one's) control," hence also "unrestricted."
Again, as that which is placed at the absolute command of one party must by the same act be entirely given up by the original possessor, it was an easy step from the sense of conferring the command of a thing upon some particular person to that of renouncing all claim to authority over the subject matter, without particular reference to the party into whose hands it might come ; and thus in modern times the word has come to be used almost exclusively in the sense renunciation or desertion. [Hensleigh Wedgwood, "A Dictionary of English Etymology," 1859]
"tear apart, cut open or off," c. 1400, rippen, "pull out sutures," probably from a North Sea Germanic language (compare Flemish rippen "strip off roughly," Frisian rippe "to tear, rip;" also Middle Dutch reppen, rippen "to rip") or else from a Scandinavian source (compare Swedish reppa, Danish rippe "to tear, rip"). Likely most or all of them are from a Proto-Germanic *rupjan- (from PIE root *reup-, *reub- "to snatch"). "Of somewhat obscure origin and history; it is not quite certain that all the senses really belong to the same word" [OED].
The meaning "to slash with a sharp instrument" is from 1570s. Intransitive sense of "be torn or split open" is by 1840. Related: Ripped; ripping. In old U.S. slang, "to utter strong language" (1772), often with out; hence "break forth with sudden violence." The meaning "to move with slashing force" (1798) is the sense in let her rip "allow something to go or continue unrestrained," an American English colloquial phrase attested by 1846.
At another time, when a charge was ordered one of the officers could not think of the word, and he shouted—'Let 'er rip!'—when the whole line burst out with a yell—'Let 'er rip!' and dashed in among the Mexicans, laughing and shouting this new battle cry. [from an account of Illinois volunteers in the Mexican-American War, in the Pensacola Gazette, March 29, 1851]
In garments we rip along the line at which they were sewed ; we tear the texture of the cloth; we say, "It is not torn; it is only ripped." More broadly, rip, especially with up, stands for a cutting open or apart with a quick, deep strike: as, to rip up a body or a sack of meal. Rend implies great force or violence. [Century Dictionary]
"the mark in the middle of the belly where the umbilical cord was attached in the fetus," Middle English navele, from Old English nafela, nabula, from Proto-Germanic *nabalan (source also of Old Norse nafli, Danish and Swedish navle, Old Frisian navla, Middle Dutch and Dutch navel, Old High German nabalo, German Nabel), from PIE *(o)nobh- "navel" (source also of Sanskrit nabhila "navel, nave, relationship;" Avestan nafa "navel," naba-nazdishta "next of kin;" Persian naf; Latin umbilicus "navel;" Old Prussian nabis "navel;" Greek omphalos; Old Irish imbliu). For Romanic words, see umbilicus.
The cords of all link back, strandentwining cable of all flesh. [Joyce, "Ulysses"]
"Navel" words from other roots include Lithuanian bamba, Sanskrit bimba- (also "disk, sphere"), Greek bembix, literally "whirlpool." Old Church Slavonic papuku, Lithuanian pumpuras are originally "bud." Considered a feminine sexual center since ancient times, and still in parts of the Middle East, India, and Japan. In medieval Europe, it was averred that "[t]he seat of wantonness in women is the navel" [Cambridge bestiary, C.U.L. ii.4.26]. Words for it in most languages have a secondary sense of "center."
Meaning "center or hub of a country" is attested in English from late 14c. To contemplate (one's) navel "meditate" is from 1933; hence navel-gazer (by 1947); see also omphaloskepsis. Navel orange is attested from 1831.
Another great key I will give you is to be found by the contemplation of the Manipur Lotus, which is in the navel, or thereabouts. By contemplating this center you will be able to enter and go into another person's body, and to take possession of that person's mind, and to cause him to think and to do what you want him to do; you will obtain the power of transmuting metals, of healing the sick and afflicted, and of seership. ["Swami Brahmavidya," "Transcendent-Science or The Science of Self Knowledge," Chicago, 1922]
late 14c., "a number of people associated together by the fact of residence in the same locality," also "the common people" (not the rulers or the clergy), from Old French comunité "community, commonness, everybody" (Modern French communauté), from Latin communitatem (nominative communitas) "community, society, fellowship, friendly intercourse; courtesy, condescension, affability," from communis "common, public, general, shared by all or many" (see common (adj.)).
Latin communitatem "was merely a noun of quality ... meaning 'fellowship, community of relations or feelings' " [OED], but in Medieval Latin it came to be used concretely to mean "a society, a division of people." In English, the meaning "common possession or enjoyment" is from c. 1400. Sense of "a society or association of persons having common interests or occupations" also is from c. 1400.
An Old English word for "community" was gemænscipe "community, fellowship, union, common ownership," from mæne "common, public, general," and thus probably composed from the same PIE roots as communis. Middle English also had commonty (late 14c.) "the common people; a community," also later meaning "land held in common" (c. 1600).
Community service as a criminal sentence is recorded from 1972, American English. Community college, one offering post-secondary instruction geared to local needs and interests, is recorded from 1947, American English. Community chest "fund made up of individual donations to meet the needs of charity and social welfare in a community" is from 1919, American English.
The Community Chest is a device to consolidate all these separate [charitable] appeals, and go before the people once a year with a budget which appropriates to each organization the amount which it needs to make up the difference between its income from other sources, and its necessary expenses. By this means not only are the charities relieved of financial worry and adequately supported, but the public is spared the irritation of constant solicitation, which is all the more unbusinesslike because it is decentralized and not subject to outside disinterested scrutiny. ["New Jersey Municipalities," December 1919]