c. 1500, "without speech, silent, not speaking," from Latin silentem (nominative silens) "still, calm, quiet," present participle of silere "be quiet or still" (see silence (n.)). Meaning "free from noise or sound" is from 1580s.
Of letters, c. 1600; of films, 1914. In the looser sense "of few words," from 1840. Phrase strong, silent (type) is attested from 1905. Silent majority in the political sense of "mass of people whose moderate views are not publicly expressed and thus overlooked" is first attested 1955 in a British context and was used by John F. Kennedy but is most associated in U.S. with the rhetoric of the Nixon administration (1969-74).
It is time for America's silent majority to stand up for its rights, and let us remember the American majority includes every minority. America's silent majority is bewildered by irrational protest. [Spiro T. Agnew, May 9, 1969]
In Victorian use, the phrase meant "the dead" (1874; compare Roman use of the noun plural of "silent" to mean "the dead"). Silence is golden (1831) is Carlyle's translation ["Sartor Resartus"] of part of the "Swiss Inscription" Sprechen ist silbern, Schweigen ist golden. In one 14c. text Latin "one who is silent" is translated by a beere stille.
late 14c., "to strike out with the foot," of uncertain origin, perhaps from Old Norse kikna "bend backwards, sink at the knees." "The doubts OED has about the Scandinavian origin of kick are probably unfounded" [Liberman]. Older sources guessed it to be from Celtic. Earliest in the biblical phrase that is now usually rendered as kick against the pricks. Related: Kicked; kicking.
Transitive sense "give a blow with the foot" is from 1580s. Meaning "to strike in recoiling" (as a gun, etc.) is from 1832. Figurative sense of "complain, protest, manifest strong objection, rebel against" (late 14c.) probably is at least in part from the Bible verse. Slang sense of "die" is attested from 1725 (kick the wind was slang for "be hanged," 1590s; see also bucket). Meaning "to end one's drug habit" is from 1936.
Kick in "to break (something) down" is from 1876, sense of "contribute" is from 1908, American English; kick out "expel" is from 1690s. To kick around (intransitive) "wander about" is from 1839; transitive sense of "treat contemptuously" is from 1871 on the notion of "kick in all directions." To be kicked upstairs "removed from action by ostensible promotion" is from 1750. To kick oneself in self-reproach is from 1891. The children's game of kick the can is attested from 1891.
late 14c., sēden, "to flower, flourish; produce seed;" mid-15c., "to sow (the ground) with seed," from seed (n.).
The meaning "remove the seeds from" is by 1904. Sporting (originally tennis) sense is by 1898, from the notion of "spreading" certain players' names so as to ensure they will not meet early in a tournament. The noun in this sense is attested by 1924.
There is another question of tennis custom, if not tennis law, that has been agitated a good deal of late, and which still remains unsatisfactory, and this is the methods used in drawing the competitors in tournaments. The National Lawn Tennis Association prescribes no particular style for drawing. but the Bagnall-Wilde system is that used almost universally in open events. Several years ago, it was decided to "seed" the best players through the championship draw, and this was done for two or three years under protest from Dr. Dwight. ["Tennis Rules That Need Amendment," American Lawn Tennis, Jan. 13, 1898]
Related: Seeded; seeding. Late Old English had sædian, sedian.
Middle English putten, from late Old English *putian, "to thrust, push, shove" (someone or something; a sense now obsolete), also "to move or a thing physically so as to place it in some situation," implied in putung "instigation, an urging," literally "a putting;" related to pytan "put out, thrust out" (of eyes), probably from a Germanic stem that also produced Danish putte "to put," Swedish dialectal putta; Middle Dutch pote "scion, plant," Dutch poten "to plant," Old Norse pota "to poke."
Obsolete past tense form putted is attested 14c.-15c. From c. 1300 as "to hurl, cast, propel," especially "to throw with an upward and forward motion of the arm" (Will. Putstan is attested as a name from 1296). From mid-14c. in the figurative sense of "bring (someone) into some specified state or condition;" late 14c. as "subject (someone to something)," as in put to death, c. 1400; put to shame, mid-15c. From mid-14c. as "make a declaration, express in speech or writing," hence "express or state (in a particular way)," 1690s, also "propose or place before someone for consideration."
To put (something) back is from 1530s as "to hinder, delay;" 1816 as "restore to the original place or position." To put (something) down "end by force or authority" (a rebellion, etc.) is from mid-14c. To put upon (someone) "play a trick on, impose on" is from 1690s. To put up with "tolerate, accept, bear or suffer without protest or resentment" (1755) is perhaps from put up "to take up" (one's lodgings, etc.), 1727. To put (someone) up in the transitive sense of "lodge and entertain" is by 1766. To put (someone) on "deceive" is from 1958. To put upon (someone) "play a trick on, deceive, impose on" is from 1690s.
"of the nature of blood, pertaining to blood, bleeding, covered in blood," Old English blodig, adjective from blod (see blood). Common Germanic, compare Old Frisian blodich, Old Saxon blôdag, Dutch bloedig, Old High German bluotag, German blutig. From late 14c. as "involving bloodshed;" 1560s as "bloodthirsty, cruel, tainted with blood-crimes."
It has been a British intensive swear word at least since 1676. Weekley relates it to the purely intensive use of the cognate Dutch bloed, German Blut. But perhaps it ultimately is connected with bloods in the slang sense of "rowdy young aristocrats" (see blood (n.)) via expressions such as bloody drunk "as drunk as a blood."
Partridge reports that it was "respectable" before c. 1750, and it was used by Fielding and Swift, but heavily tabooed c. 1750-c. 1920, perhaps from imagined association with menstruation; Johnson calls it "very vulgar," and OED writes of it, "now constantly in the mouths of the lowest classes, but by respectable people considered 'a horrid word', on par with obscene or profane language."
The onset of the taboo against bloody coincides with the increase in linguistic prudery that presaged the Victorian Era but it is hard to say what the precise cause was in the case of this specific word. Attempts have been made to explain the term's extraordinary shock power by invoking etymology. Theories that derive it from such oaths as "By our Lady" or "God's blood" seem farfetched, however. More likely, the taboo stemmed from the fear that many people have of blood and, in the minds of some, from an association with menstrual bleeding. Whatever, the term was debarred from polite society during the whole of the nineteenth century. [Rawson]
Shaw shocked theatergoers when he put it in the mouth of Eliza Doolittle in "Pygmalion" (1913), and for a time the word was known euphemistically as "the Shavian adjective." It was avoided in print as late as 1936. Bloody Sunday, Jan. 30, 1972, was when 13 civilians were killed by British troops at protest in Londonderry, Northern Ireland.
c. 1400, "devoted to or relating to home life;" 1560s as "living with others," from French social (14c.) and directly from Latin socialis "of companionship, of allies; united, living with others; of marriage, conjugal," from socius "companion, ally," probably originally "follower," from PIE *sokw-yo-, suffixed form of root *sekw- (1) "to follow." Compare Old English secg, Old Norse seggr "companion," which seem to have been formed on the same notion). Related: Socially.
Sense of "characterized by friendliness or geniality" is from 1660s. Meaning "living or liking to live with others; companionable, disposed to friendly intercourse" is from 1720s. Meaning "of or pertaining to society as a natural condition of human life" first attested 1695, in Locke. Sense of "pertaining to fashionable society" is from 1873.
Social climber is from 1893; social work is 1890; social worker 1886. Social drinking first attested 1807. Social studies as an inclusive term for history, geography, economics, etc., is attested from 1916. Social security "system of state support for needy citizens" is attested from 1907 (the Social Security Act was passed by U.S. Congress in 1935). Social butterfly is from 1867, in figurative reference to "flitting."
Social contract (1763) is from translations of Rousseau. Social Darwinism attested from 1887. Social engineering attested from 1899. Social science is from 1785. In late 19c. newspapers, social evil is "prostitution." Social network is attested by 1971; social networking by 1984; social media by 2008. Social justice is attested by 1718.
I must introduce a parenthetical protest against the abuse of the current term 'social justice'. From meaning 'justice in relations between groups or classes' it may slip into meaning a particular assumption as to what these relations should be; and a course of action might be supported because it represented the aim of 'social justice', which from the point of view of 'justice' was not just. The term 'social justice' is in danger of losing its rational content—which would be replaced by a powerful emotional charge. I believe that I have used the term myself: it should never be employed unless the user is prepared to define clearly what social justice means to him, and why he thinks it just. [T.S. Eliot, footnote in "Notes Towards the Definition of Culture," 1948]
1920 in the religious sense, from fundamental + -ist. Coined in American English to name a movement among Protestants c. 1920-25 based on scriptural inerrancy, etc., and associated with William Jennings Bryan, among others. The original notion might have been of "fundamental truths."
Fundamentalism is a protest against that rationalistic interpretation of Christianity which seeks to discredit supernaturalism. This rationalism, when full grown, scorns the miracles of the Old Testament, sets aside the virgin birth of our Lord as a thing unbelievable, laughs at the credulity of those who accept many of the New Testament miracles, reduces the resurrection of our Lord to the fact that death did not end his existence, and sweeps away the promises of his second coming as an idle dream. It matters not by what name these modernists are known. The simple fact is that, in robbing Christianity of its supernatural content, they are undermining the very foundations of our holy religion. They boast that they are strengthening the foundations and making Christianity more rational and more acceptable to thoughtful people. Christianity is rooted and grounded in supernaturalism, and when robbed of supernaturalism it ceases to be a religion and becomes an exalted system of ethics. [Curtis Lee Laws, Herald & Presbyter, July 19, 1922]
Fundamentalist is said (by George McCready Price) to have been first used in print by Curtis Lee Laws (1868-1946), editor of "The Watchman Examiner," a Baptist newspaper. The movement may have roots in the Presbyterian General Assembly of 1910, which drew up a list of five defining qualities of "true believers" which other evangelicals published in a mass-circulation series of books called "The Fundamentals." A World's Christian Fundamentals Association was founded in 1918. The words reached widespread use in the wake of the contentious Northern Baptist Convention of 1922 in Indianapolis. In denominational use, fundamentalist was opposed to modernist. Applied to other religions since 1956 (earliest extension is to the Muslim Brotherhood).
A new word has been coined into our vocabulary — two new words — 'Fundamentalist' and 'Fundamentalism.' They are not in the dictionaries as yet — unless in the very latest editions. But they are on everyone's tongue. [Address Delivered at the Opening of the Seminary, Sept. 20, 1922, by Professor Harry Lathrop Reed, printed in Auburn Seminary Record]