1550s, "goal, end, final point," from Latin terminus (plural termini) "an end, a limit, boundary line," from PIE *ter-men- "peg, post," from root *ter-, base of words meaning "peg, post; boundary, marker, goal" (source also of Sanskrit tarati "passes over, crosses over," tarantah "sea;" Hittite tarma- "peg, nail," tarmaizzi "he limits;" Greek terma "boundary, end-point, limit," termon "border;" Gothic þairh, Old English þurh "through;" Old English þyrel "hole;" Old Norse þrömr "edge, chip, splinter"). "The Hittite noun and the usage in Latin suggest that the PIE word denoted a concrete object which came to refer to a boundary-stone." [de Vaan]
In ancient Rome, Terminus was the name of the deity who presided over boundaries and landmarks, focus of the important Roman festival of Terminalia (held Feb. 23, the end of the old Roman year). The meaning "either end of a transportation line" is first recorded 1836.
14c., "fraternal relation, relationship between sons of the same father or mother," from brother + -hood; earlier was brotherhede (c. 1300), with ending as in maidenhead; and Old English had broþerrede, with ending as in kindred. The modern form of the word prevailed from 15c.
Originally "relationship of a brother," also "friendly companionship." Concrete sense of "an association of men for any purpose, a fraternity" is from mid-14c. in the Middle English word (later also "labor union," 1880s). Meaning "a class of individuals of the same kind" is from 1728. Meaning "community feeling uniting all humankind" is from 1784. Old English also had broðorscipe "brothership," broðorsibb "kinship of brothers."
What edge of subtlety canst thou suppose
Keen enough, wise and skilful as thou art,
To cut the link of brotherhood, by which
One common Maker bound me to the kind?
[Cowper, from "The Task," 1785]
Oh, the Protestants hate the Catholics,
And the Catholics hate the Protestants,
And the Hindus hate the Muslims,
And everybody hates the Jews.
[Tom Lehrer, "National Brotherhood Week" lyrics, 1965]
late 14c., "open disregard or disobedience" (of authority, the law, etc.); general sense of "act of despising, scorn for what is mean, vile, or worthless" is from c. 1400; from Old French contempt, contemps, and directly Latin contemptus "scorn," from past participle of contemnere "to scorn, despise," from assimilated form of com-, here perhaps an intensive prefix (see com-), + *temnere "to slight, scorn, despise," which is of uncertain origin.
De Vaan has it from PIE *tmn(e)- "to cut," with cognates in Middle Irish tamnaid "cuts," Greek tamno (Attic temno) "to cut;" Lithuanian tinti "to whet," colloquially to beat;" archaic Russian tjat' "to beat." He adds, "The compound contemnere is the older verb, from which temnere has been backformed more recently. The etymology is disputed: the meaning 'scorn' has probably developed from a more concrete meaning ...."
Latin also had contemptrix "she who despises." Phrase contempt of court "open disregard or disrespect for the rules, orders, or process of judicial authority" is attested by 1719, but the idea is in the earliest uses of contempt.
"put an end to, do away with," mid-15c., from Old French aboliss-, present participle stem of abolir "to abolish" (15c.), from Latin abolere "destroy, efface, annihilate; cause to die out, retard the growth of," which is perhaps from ab "off, away from" (see ab-) + the second element of adolere "to grow, magnify" (and formed as an opposite to that word), from PIE *ol-eye-, causative of root *al- (2) "to grow, nourish," and perhaps formed as an antonym to adolere.
But the Latin word rather could be from a root in common with Greek ollymi, apollymi "destroy." Tucker writes that there has been a confusion of forms in Latin, based on similar roots, one meaning "to grow," the other "to destroy." Now generally used of institutions, customs, etc.; application to persons and concrete objects has long been obsolete. Related: Abolished; abolishing.
Abolish is a strong word, and signifies a complete removal, generally but not always by a summary act. It is the word specially used in connection with things that have been long established or deeply rooted, as an institution or a custom : as to abolish slavery or polygamy. [Century Dictionary, 1900]
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. Concrete meaning "a beautiful woman" in English is first recorded 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]