"sudden mass terror," especially an exaggerated fright affecting a number of persons without visible cause or inspired by trifling cause or danger, 1708, from an earlier adjective (c. 1600, modifying fear, terror, etc.), from French panique (15c.), from Greek panikon, literally "pertaining to Pan," the god of woods and fields, who was the source of mysterious sounds that caused contagious, groundless fear in herds and crowds, or in people in lonely spots. In the sense of "panic, fright" the Greek word is short for panikon deima "panic fright," from neuter of Panikos "of Pan."
The meaning "widespread apprehension in a trading community about financial matters" is recorded by 1757. Panic-stricken is attested from 1804. Panic attack attested by 1970. Panic button in a figurative sense is by 1948 in the jargon of jet pilots; the literal sense is by 1965 in reference to prison security.
And if he gets in a tight spot and doesn't know what to do, he "pushes the panic button for two minutes of disorganized confusion." During his first few weeks he may even find the panic button "stuck in the on position." ["How Jet Jockeys Are Made," Popular Science, December 1948]
syncopated ballroom dance, 1913 (the year it became a rage in Britain and America), from Argentine Spanish tango, originally the name of an African-South American drum dance, probably from a Niger-Congo language (compare Ibibio tamgu "to dance"). Phrase it takes two to tango was a song title from 1952. As a verb from 1913. Related: Tangoed.
ON DANCING (NOTE.—Dancing is pronounced two ways,—Tahn-go, or Tan-go. depending on your social status.) [The Gargoyle, University of Michigan, November 1913]
It is hardly a year ago since the Tango reached this country from South America by way of Paris. It was at first no more than a music-hall freak. But some of those mysterious people who inspire new social fashions were attracted by its sinuous movements and the strange backward kick, and this year it made its way into private houses as well as public ball rooms. [The Living Age, Dec. 13, 1913]
"I need not describe the various horrors of American and South American negroid origin. I would only ask hostesses to let one know what houses to avoid by indicating in some way on their invitation cards whether the 'turkey-trot,' the 'Boston' (the beginner of the evil), and the 'tango' will be permitted." [quoted in Current Opinion, October 1913, as from a letter to the London Times]
1590s, "bewitch, enchant," from French fasciner (14c.), from Latin fascinatus, past participle of fascinare "bewitch, enchant, fascinate," from fascinus "a charm, enchantment, spell, witchcraft," which is of uncertain origin. Earliest used of witches and of serpents, who were said to be able to cast a spell by a look that rendered one unable to move or resist. Sense of "delight, attract and hold the attention of" is first recorded 1815.
To fascinate is to bring under a spell, as by the power of the eye; to enchant and to charm are to bring under a spell by some more subtle and mysterious power. This difference in the literal affects also the figurative senses. [Century Dictionary]
Possibly from Greek baskanos "slander, envy, malice," later "witchcraft, sorcerery," with form influenced by Latin fari "speak" (see fame (n.)), but others say the resemblance of the Latin and Greek words is accidental. The Greek word might be from a Thracian equivalent of Greek phaskein "to say;" compare enchant, and German besprechen "to charm," from sprechen "to speak." Watkins suggests the Latin word is perhaps from PIE *bhasko- "band, bundle" via a connecting sense of "amulet in the form of a phallus" (compare Latin fascinum "human penis; artificial phallus; dildo"). Related: Fascinated; fascinating.
If [baskanos] and fascinum are indeed related, they would point to a meaning 'curse, spell' in a loanword from an unknown third language. [de Vaan]
a modern book-form to represent Old English run, rune "secret, mystery, dark mysterious statement, (secret) council," also "a runic letter" (runstæf), from Proto-Germanic *runo (source also of Old Norse run "a secret, magic sign, runic character," Old High German runa "a secret conversation, whisper," Gothic runa), from PIE *ru-no-, source of technical terms of magic in Germanic and Celtic (source also of Gaelic run "a secret, mystery, craft, deceit, purpose, intention, desire," Welsh rhin "a secret, charm, virtue"). Also see Runnymede.
The word entered Middle English as roun and by normal evolution would have become Modern English *rown, but it died out mid-15c. when the use of runes did. The modern usage is from late 17c., from German philologists who had reintroduced the word in their writings from a Scandinavian source (such as Danish rune, from Old Norse run).
The presumption often is that the magical sense was the original one in the word and the use of runes as letters was secondary to ancient Germanic peoples, but this is questioned by some linguists. The runic alphabet itself is believed to have developed by 2c. C.E. from contact with Greek writing, with the letters modified to be more easily cut into wood or stone. Related: Runed; runecraft.
Old English deop "having considerable extension downward," especially as measured from the top or surface, also figuratively, "profound, awful, mysterious; serious, solemn," from Proto-Germanic *deupaz (source also of Old Saxon diop, Old Frisian diap, Dutch diep, Old High German tiof, German tief, Old Norse djupr, Danish dyb, Swedish djup, Gothic diups "deep"), from PIE root *dheub- "deep, hollow" (source also of Lithuanian dubus "deep, hollow," Old Church Slavonic duno "bottom, foundation," Welsh dwfn "deep," Old Irish domun "world," via sense development from "bottom" to "foundation" to "earth" to "world").
By early 14c. "extensive in any direction analogous to downward," as measured from the front. From late 14c. of sound, "low in pitch, grave," also of color, "intense." By c. 1200, of persons, "sagacious, of penetrating mind." From 1560s, of debt., etc., "closely involved, far advanced."
Deep pocket as figurative of wealth is from 1951. To go off the deep end "lose control of oneself" is slang recorded by 1921, probably in reference to the deep end of a swimming pool, where a person on the surface can no longer touch bottom. When 3-D films seemed destined to be the next wave and the biggest thing to hit cinema since talkies, they were known as deepies (1953)., hard to understand
1844, from berserk (n.) "Norse warrior" (by 1835), an alternative form of berserker, a word which was introduced (as berserkar) by Sir Walter Scott in "The Pirate" (1822), from Old Norse berserkr (n.) "raging warrior of superhuman strength." It is probably from *ber- "bear" + serkr "shirt," thus literally "a warrior clothed in bearskin" (see bear (n.) + sark). Thus not, as Scott evidently believed, from Old Norse berr "bare, naked" and meaning "warrior who fights without armor."
Thorkelin, in the essay on the Berserkir, appended to his edition of the Kristni Saga, tells that an old name of the Berserk frenzy was hamremmi, i.e., strength acquired from another strange body, because it was anciently believed that the persons who were liable to this frenzy were mysteriously endowed, during its accesses, with a strange body of unearthly strength. If, however, the Berserk was called on by his own name, he lost his mysterious form, and his ordinary strength alone remained. [Notes and Queries, Dec. 28, 1850]
Perhaps later writers mistook the -r for an agent-noun suffix. The picture is further complicated because it has the form of the Old Norse plural, and English berserker sometimes is plural. The adjectival use probably grew from such phrases as berserk frenzy, or as a title (Arngrim the Berserk).
1520s, "sideways, asquint, out of the corner of the eye," of obscure origin. OED has separate listings for askance and obsolete Middle English askance(s) and no indication of a connection, but Barnhart and others derive the newer word from the older one. The Middle English word, recorded early 14c. as ase quances and found later in Chaucer, meant "in such a way that; even as; as if;" and as an adverb "insincerely, deceptively." It has been analyzed as a compound of as and Old French quanses (pronounced "kanses") "how if," from Latin quam "how" + si "if."
The E[nglish] as is, accordingly, redundant, and merely added by way of partial explanation. The M.E. askances means "as if" in other passages, but here means, "as if it were," i.e. "possibly," "perhaps"; as said above. Sometimes the final s is dropped .... [Walter W. Skeat, glossary to Chaucer's "Man of Law's Tale," 1894]
Also see discussion in Leo Spitzer, "Anglo-French Etymologies," Philological Quarterly 24.23 (1945), and see OED entry for askance (adv.) for discussion of the mysterious ask- word cluster in English. Other guesses about the origin of askance include Old French a escone, from past participle of a word for "hidden;" Italian a scancio "obliquely, slantingly;" or that it is a cognate of askew.
"Native North American shaman," by 1801, from adoption of the word medicine in native speech with a sense of "magical influence; something supposed to possess curative, supernatural, or mysterious power." The U.S.-Canadian boundary they called the Medicine Line (attested by 1880), because it conferred a kind of magic protection: punishment for crimes committed on one side of it could be avoided by crossing over to the other. Compare Middle English use of medicine in secondary senses of "moral, psychological, or social remedy; safeguard, defense."
Unless some understanding is arrived at between the American and Canadian Governments that offenders may be promptly and vigorously dealt with, I very much fear that killing and stealing will increase to such an extent that the country along the border will be scarcely habitable. When the Indians are made to understand that the mere fact of "hopping" across the line does not exempt them from punishment, there will be a much greater guarantee of their good behaviour. Now they call the boundary the "Medicine line," because no matter what they have done upon one side they feel perfectly secure after having arrived upon the other. [Report of Superintendent L.N.F. Crozier, Dec. 1880, in "North-West Mounted Police Force Commissioner's Report," 1880]
Hence also medicine bag "pouch containing some article supposed to possess curative or magical powers, worn on the person by native North American people" (1802).
Late Old English ræfen, refen, earlier hræfn (Mercian), hrefn, hræfn (Northumbrian, West Saxon), from Proto-Germanic *khrabanaz (source also of Old Norse hrafn, Danish ravn, Dutch raaf, Old High German hraban, German Rabe "raven," Old English hroc "rook"), from a PIE root imitative of harsh sounds (compare Latin crepare "to creak, clatter," cornix "crow," corvus "raven;" Greek korax "raven," korōnē "crow;" Old Church Slavonic kruku "raven;" Lithuanian krauklys "crow"). Old English, by a normal alteration of -fn, also used hræmn, hremm.
A larger species of crow common in Europe and Asia, noted for its lustrous black plumage and raucous voice; the raven is "popularly regarded as a bird of evil omen and mysterious character" [OED].
Raven mythology shows considerable homogeneity throughout the whole area [northern regions of the northern hemisphere] in spite of differences in detail. The Raven peeps forth from the mists of time and the thickets of mythology, as a bird of slaughter, a storm bird, a sun and fire bird, a messenger, an oracular figure and a craftsman or culture hero. [Edward A. Armstrong, "The Folklore of Birds," 1958]
The Quran connects the raven with Cain's murder of Abel, but in Christianity the bird plays a positive role in the stories of St. Benedict, St. Paul the Hermit, St. Vincent, etc. Poe's poem was published in 1845. It was anciently believed to live to a great age but also to be wanting in parental care. The raven standard was the flag of the Danish vikings. The vikings, like Noah, were said to have used the raven to find land when at sea. "When uncertain of their course they let one loose, and steered the vessel in his track, deeming that the land lay in the direction of his flight; if he returned to the ship, it was supposed to be at a distance" [Charles Swainson, "The Folk Lore and Provincial Names of British Birds," London, 1886]. As an English name for the constellation Corvus by late 14c.
"material object regarded with awe as having mysterious powers or being the representative of a deity that may be worshipped through it," 1610s, fatisso, from Portuguese feitiço "charm, sorcery, allurement," noun use of an adjective meaning "artificial."
The Portuguese adjective is from Latin facticius "made by art, artificial," from facere "to make, do, produce" (from PIE root *dhe- "to set, put;" compare French factice "artificial," restored from Old French faitise, from Latin facticius). Via the French word, Middle English had fetis, fetice (adj.) "cleverly made, neat, elegant" (of things), "handsome, pretty, neat" (of persons). But in the Middle Ages the Romanic derivatives of the word took on magical senses; compare Portuguese feiticeria "sorcery, witchcraft," feiticeiro "sorcerer, wizard." Latin facticius in Spanish has become hechizo "artificial, imitated," also "bewitchment, fascination."
The specific Portuguese use of the word that brought it to English probably began among Portuguese sailors and traders who used the word as a name for charms and talismans worshipped by the inhabitants of the Guinea coast of Africa. It was picked up and popularized in anthropology by Charles de Brosses' "Du culte des dieux fétiches" (1760), which influenced the word's spelling in English (French fétiche also is borrowed 18c. from the Portuguese word).
Any material image of a religious idea is an idol; a material object in which force is supposed to be concentrated is a Fetish; a material object, or a class of material objects, plants, or animals, which is regarded by man with superstitious respect, and between whom and man there is supposed to exist an invisible but effective force, is a Totem. [J. Fitzgerald Lee, "The Greater Exodus," London, 1903]
Figurative sense of "something irrationally revered, object of blind devotion" appears to be an extension made by the New England Transcendentalists (1837). For sexual sense (1897), see fetishism.