late 14c., "aspire or plan maliciously, agree together to commit a criminal or reprehensible act," from Old French conspirer (14c.), from Latin conspirare "to agree, unite, plot," literally "to breathe together," from assimilated form of com "with, together" (see con-) + spirare "to breathe" (see spirit (n.)), perhaps on the notion of "to agree (by spoken oath) to commit a bad act." Or perhaps the notion is "to blow together" musical instruments, i.e., "to sound in unison."
Neutral or good sense of "to contribute jointly to a certain result" is from 1530s. Related: Conspired; conspiring.
The Latin word was used as a loan-translation of Greek pnein in the Bible. General sense of "influence or animate with an idea or purpose" is from late 14c. Also sometimes used in literal sense in Middle English. Related: Inspires; inspiring.
c. 1300, "immediate influence of God or a god," especially that under which the holy books were written, from Old French inspiracion "inhaling, breathing in; inspiration" (13c.), from Late Latin inspirationem (nominative inspiratio), noun of action from past-participle stem of Latin inspirare "blow into, breathe upon," figuratively "inspire, excite, inflame," from in- "in" (from PIE root *en "in") + spirare "to breathe" (see spirit (n.)). ,
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. [Genesis ii.7]
The sense evolution seems to be from "breathe into" to "infuse animation or influence," thus "affect, rouse, guide or control," especially by divine influence. Inspire (v.) in Middle English also was used to mean "breath or put life or spirit into the human body; impart reason to a human soul." Literal sense "act of inhaling" attested in English from 1560s. Meaning "one who inspires others" is attested by 1867.
1640s, of a volatile liquid, "to evaporate through the pores" (intransitive), a back-formation from perspiration and in part from Latin perspirare "blow or breathe constantly," from per "through" (from PIE root *per- (1) "forward," hence "through") + spirare "to breathe, blow" (see spirit (n.)). The meaning "to sweat, to give out watery substance through the pores of the skin" (intransitive) is a polite usage attested from 1725. Medical men tried to maintain a distinction between "sensible" (sweat) and "insensible" perspiration:
[I]t is sufficient for common use to observe, that perspiration is that insensible discharge of vapour from the whole surface of the body and the lungs which is constantly going on in a healthy state; that it is always natural and always salutary; that sweat, on the contrary, is an evacuation, which never appears without some uncommon effort, or some disease to the system, that it weakens and relaxes, and is so far from coinciding with perspiration, that it obstructs and checks it. [Charles White, "A Treatise on the Management of Pregnant and Lying-in Women," London, 1791]
Related: Perspired; perspiring.
1640s, "animating spirit, the human spirit or mind," from Latin psyche, from Greek psykhē "the soul, mind, spirit; life, one's life, the invisible animating principle or entity which occupies and directs the physical body; understanding, the mind (as the seat of thought), faculty of reason," also "ghost, spirit of a dead person;" probably akin to psykhein "to blow, breathe," also "to cool, to make dry."
These are sometimes traced to a PIE root *bhes- "to blow, to breathe" (source also of Sanskrit bhas-), "Probably imitative" [Watkins]. Beekes finds this tempting but not convincing and doubts the existence of the PIE verb based on scant evidence.
Personified by the Greeks as Psykhē, the beloved of Eros, often represented as a fair young girl; the butterfly was her symbol. Also in ancient Greek, "departed soul, spirit, ghost," seen as a winged creature and often represented symbolically as a butterfly or moth.
The word had extensive sense development in Platonic philosophy and Jewish-influenced theological writing of St. Paul (compare spirit (n.)). Thus in Biblical use the Greek word was "the soul as the seat of feelings, desires, affections, etc.," also "the soul regarded as a moral being designed for everlasting life," and "the soul as an essence which differs from the body and is not dissolved by death." In English, the meaning "human soul" is from 1650s; the psychological sense of "mind" is attested by 1910.
In the Jewish-Alexandrine Pauline, and Neo-Platonist psychology, the psyche is in general treated as the animating principle in close relation to the body, whereas the pneuma (as representing the divine breath breathed into man), the nous, and the Logos (q.v.) stand for higher entities. They are the more universal, the more divine, the ethically purer. By this more explicit separation of the intellectual and ethical activities from the physiological the conception of the mental or psychical (in the modern sense) was at length reached. ["Dictionary of Philosophy and Psychology," J.M. Baldwin, ed., London, 1902]
Old English gast "breath; good or bad spirit, angel, demon; person, man, human being," in Biblical use "soul, spirit, life," from Proto-West Germanic *gaistaz (source also of Old Saxon gest, Old Frisian jest, Middle Dutch gheest, Dutch geest, German Geist "spirit, ghost"). This is conjectured to be from a PIE root *gheis-, used in forming words involving the notions of excitement, amazement, or fear (source also of Sanskrit hedah "wrath;" Avestan zaesha- "horrible, frightful;" Gothic usgaisjan, Old English gæstan "to frighten").
Ghost is the English representative of the usual West Germanic word for "supernatural being." In Christian writing in Old English it is used to render Latin spiritus (see spirit (n.)), a sense preserved in Holy Ghost. Sense of "disembodied spirit of a dead person," especially imagined as wandering among the living or haunting them, is attested from late 14c. and returns the word toward its likely prehistoric sense.
Most Indo-European words for "soul, spirit" also double with reference to supernatural spirits. Many have a base sense of "appearance" (such as Greek phantasma; French spectre; Polish widmo, from Old Church Slavonic videti "to see;" Old English scin, Old High German giskin, originally "appearance, apparition," related to Old English scinan, Old High German skinan "to shine"). Other concepts are in French revenant, literally "returning" (from the other world), Old Norse aptr-ganga, literally "back-comer." Breton bugelnoz is literally "night-child." Latin manes probably is a euphemism.
The gh- spelling appeared early 15c. in Caxton, influenced by Flemish and Middle Dutch gheest, but was rare in English before mid-16c. Sense of "slight suggestion, mere shadow or semblance" (in ghost image, ghost of a chance, etc.) is first recorded 1610s; sense of "one who secretly does work for another" is from 1884. Ghost town is from 1908. Ghost story is by 1811. Ghost-word "apparent word or false form in a manuscript due to a blunder" is from 1886 (Skeat). Ghost in the machine was British philosopher Gilbert Ryle's term (1949) for "the mind viewed as separate from the body." The American Indian ghost dance is from 1890. To give up the ghost "die" was in Old English.
late 14c., spiritualite, "the clergy," also "ecclesiastical property; things pertaining to the Church," from Anglo-French spiritualite, Old French espiritualite, and directly from Late Latin spiritualitatem (nominative spiritualitas), from Latin spiritualis (see spiritual). Meaning "quality of being spiritual" is from c. 1500; seldom-used sense of "fact or condition of being a spirit" is from 1680s. Also in early use spiritualty (late 14c.).
English is blessed with multiple variant forms of many words. But it has made scant use of them; for every pair historic/historical; realty/reality, or luxuriant/luxurious there is a spiritualty/spirituality or a specialty/speciality, with two distinct forms, two senses requiring differentiation, hundreds of years gone by, and but little progress made in in sorting them out.