"strong, brave, spirited, valiant," Middle English doughti, from Old English dohtig "competent, good, valiant," from dyhtig "strong," related to dugan "to be fit, be able, be strong," and influenced by its past participle, dohte.
All from Proto-Germanic *duhtiz- (source also of Middle High German tuhtec, German tüchtig "efficient, capable," Middle Dutch duchtich "large, sturdy, powerful," Danish dygtig "virtuous, proficient," Gothic daug "is fit"), from PIE *dheugh- "to be fit, be of use, proper; meet, hit the mark" (source also of Sanskrit duh "gives milk;" Greek teukhein "to manufacture, accomplish; make ready;" Irish dual "becoming, fit;" Russian duij "strong, robust;" German Tugend "virtue").
Rare after 17c.; in deliberately archaic or mock-heroic use since c. 1800. If it had survived in living language, its modern form would be dighty.
"regard to or pursuit of private interest, advantage to oneself," 1640s, from self- + interest (n.). Especially "selfishness, pursuit of egotistical interests to the exclusion of regard for others." Related: Self-interested, "characterized by self-interest" (1650s); self-interestedness.
[Self-interest] is a doctrine not very lofty, but clear and sure. It does not seek to attain great objects; but it attains those it aims for without too much effort. ... [It] does not produce great devotion; but it suggests little sacrifices each day; by itself it cannot make a man virtuous; but it forms a multitude of citizens who are regulated, temperate, moderate, farsighted, masters of themselves; and if it does not lead directly to virtue through the will, it brings them near to it insensibly through habits. [Alexis de Tocqueville, "Democracy in America"]
late 12c., "any vegetable product useful to humans or animals," from Old French fruit "fruit, fruit eaten as dessert; harvest; virtuous action" (12c.), from Latin fructus "an enjoyment, delight, satisfaction; proceeds, produce, fruit, crops," from frug-, stem of frui "to use, enjoy," from suffixed form of PIE root *bhrug- "to enjoy," with derivatives referring to agricultural products. The Latin word also is the source of Spanish fruto, Italian frutto, German Frucht, Swedish frukt-.
Originally in English meaning all products of the soil (vegetables, nuts, grain, acorns); modern narrower sense is from early 13c. Also "income from agricultural produce, revenue or profits from the soil" (mid-14c.), hence, "profit," the classical sense preserved in fruits of (one's) labor.
Meaning "offspring, progeny, child" is from mid-13c.; that of "any consequence, outcome, or result" is from late 14c. Meaning "odd person, eccentric" is from 1910; that of "male homosexual" is from 1935, underworld slang. The term also is noted in 1931 as tramp slang for "a girl or woman willing to oblige," probably from the fact of being "easy picking." Fruit salad is attested from 1861; fruit-cocktail from 1900; fruit-bat by 1869.
Old English singan "to chant, sing, celebrate, or tell in song," also used of birds (class III strong verb; past tense sang, past participle sungen), from Proto-Germanic *sengwan (source also of Old Saxon singan, Old Frisian sionga, Middle Dutch singhen, Dutch zingen, Old High German singan, German singen, Gothic siggwan, Old Norse syngva, Swedish sjunga), from PIE root *sengwh-"to sing, make an incantation."
There are said to be no related forms in other languages, unless perhaps it is connected to Greek omphe "voice" (especially of a god), "oracle;" and Welsh dehongli "explain, interpret." The typical Indo-European root is represented by Latin canere (see chant (v.)). Other words meaning "sing" derive from roots meaning "cry, shout," but Irish gaibim is literally "take, seize," with sense evolution via "take up" a song or melody.
The criminal slang sense of "to confess to authorities" is attested from 1610s.
Every child should be taught, from its youth, to govern its voice discreetly and dexterously, as it does its hands ; and not to be able to sing should be more disgraceful than not being able to read or write. For it is quite possible to lead a virtuous and happy life without books, or ink ; but not without wishing to sing, when we are happy ; nor without meeting with continual occasions when our song, if right, would be a kind service to others. [Ruskin, "Rock Honeycomb"]
c. 1300, "twice as much or as large," also "repeated, occurring twice," also "of extra weight, thickness, size, or strength; of two layers," from Old French doble (10c.) "double, two-fold; two-faced, deceitful," from Latin duplus "twofold, twice as much," from duo "two" (from PIE root *dwo- "two") + -plus "more" (see -plus).
From early 14c. as "having a twofold character or relation," also "consisting of two in a set together; being a pair, coupled." From mid-14c. as "characterized by duplicity." The earliest recorded use in English is c. 1200, in double-feast "important Church festival."
Double-chinned is from late 14c.; double-jointed, of persons, is by 1828. Military double time (1833) originally was 130 steps per minute; double quick (adj.) "very quick, hurried" (1822) originally was military, "performed at double time."
The photographic double exposure is by 1872. The cinematic double feature is by 1916. Double figures "numbers that must be represented numerically by two figures" is by 1833. Double-vision is by 1714. Double indemnity in insurance is by 1832; double jeopardy is by 1817. The baseball double play is by 1866.
Double trouble "twice the trouble" is by 1520s; in 19c. America it was the name of a characteristic step of a rustic dance or breakdown, derived from slave dancing on plantations. A double-dip (n.) originally was an ice-cream cone made with two scoops (1936); the figurative sense is by 1940. Double bed "bed made to sleep two persons" is by 1779. Double life "a sustaining of two different characters in life" (typically one virtuous or respectable, the other not) is by 1888.
mid-13c., mirour, "polished surface (of metal, coated glass, etc.) used to reflect images of objects," especially the face of a person, from Old French mireoir "a reflecting glass, looking glass; observation, model, example," earlier miradoir (11c.), from mirer "look at" (oneself in a mirror), "observe, watch, contemplate," from Vulgar Latin *mirare "to look at," variant of Latin mirari "to wonder at, admire" (see miracle).
The Spanish cognate, mirador (from mirar "to look, look at, behold"), has come to mean "watch tower, gallery commanding an extensive view." Latin speculum "mirror" (or its Medieval Latin variant speglum) is the source of words for "mirror" in neighboring languages: Italian specchio, Spanish espejo, Old High German spiegal, German Spiegel, Dutch spiegel, Danish spejl, Swedish spegel. An ancient Germanic group of words for "mirror" is represented by Gothic skuggwa, Old Norse skuggsja, Old High German scucar, which are related to Old English scua "shade, shadow."
Words for 'mirror' are mostly from verbs for 'look', with a few words for 'shadow' or other sources. The common use of the word for the material 'glass' in the sense of 'mirror' seems to be peculiar to English. [Carl Darling Buck, "A Dictionary of Selected Synonyms in the Principal Indo-European Languages," 1949]
Figurative use, "that in or by which anything is shown or exemplified," hence "a model (of good or virtuous conduct)" is attested from c. 1300. Mirrors have been used in divination since classical and biblical times, and according to folklorists, in modern England they are the subject of at least 14 known superstitions. Belief that breaking one brings bad luck is attested from 1777. Mirror image "something identical to another but having right and left reversed" is by 1864. Mirror ball attested from 1968. To look in (the) mirror in the figurative sense of "examine oneself" is by early 15c.
early 12c. as an adjective, seinte, "holy, divinely inspired, worthy of worship," used before proper names (Sainte Marian Magdalene, etc.), from Old French saint, seinte "holy, pious, devout," from Latin sanctus "holy, consecrated," past participle of sancire "consecrate" (see sacred). It displaced or altered Old English sanct, which is directly from Latin sanctus.
From an adjective prefixed to the name of a canonized person, it came to be used in English by c. 1200 as a noun, "a specific canonized Christian," also "one of the elect, a member of the body of Christ, one consecrated or set apart to the service of God," also in an Old Testament sense "a pre-Christian prophet."
It is attested by late 13c. as "moral or virtuous person, one who is pure or upright in heart and life."
The adjectives also were used as nouns in Late Latin and Old French: "a saint; a holy relic." The Latin word also is the source of Spanish santo, santa, Italian san, etc., and also ultimately the source of the word in most Germanic languages (Old Frisian sankt, Dutch sint, German Sanct).
Perhaps you have imagined that this humility in the saints is a pious illusion at which God smiles. That is a most dangerous error. It is theoretically dangerous, because it makes you identify a virtue (i.e., a perfection) with an illusion (i.e., an imperfection), which must be nonsense. It is practically dangerous because it encourages a man to mistake his first insights into his own corruption for the first beginnings of a halo round his own silly head. No, depend upon it; when the saints say that they—even they—are vile, they are recording truth with scientific accuracy. [C.S. Lewis, "The Problem of Pain," 1940]
Old English gōd (with a long "o") "excellent, fine; valuable; desirable, favorable, beneficial; full, entire, complete;" of abstractions, actions, etc., "beneficial, effective; righteous, pious;" of persons or souls, "righteous, pious, virtuous;" probably originally "having the right or desirable quality," from Proto-Germanic *gōda- "fitting, suitable" (source also of Old Frisian god, Old Saxon gōd, Old Norse goðr, Middle Dutch goed, Dutch goed, Old High German guot, German gut, Gothic goþs). A word of uncertain etymology, perhaps originally "fit, adequate, belonging together," from PIE root *ghedh- "to unite, be associated, suitable" (source also of Sanskrit gadh- "seize (booty)," Old Church Slavonic godu "favorable time," Russian godnyi "fit, suitable," Lithuanian goda "honor," Old English gædrian "to gather, to take up together").
Sense of "kind, benevolent" is from late Old English in reference to persons or God, from mid-14c. of actions. Middle English sense of "holy" is preserved in Good Friday. That of "friendly, gracious" is from c. 1200. Meaning "fortunate, prosperous, favorable" was in late Old English. As an expression of satisfaction, from early 15c. Of persons, "skilled (at a profession or occupation), expert," in late Old English, now typically with at; in Middle English with of or to. Of children, "well-behaved," by 1690s. Of money, "not debased, standard as to value," from late 14c. From c. 1200 of numbers or quantities, "large, great," of time or distance, "long;" good while "a considerable time" is from c. 1300; good way "a great distance" is mid-15c.
Why then, can one desire too much of a good thing. ["As You Like It"]
As good as "practically, virtually" is from mid-14c.; to be good for "beneficial to" is from late 14c. To make good "repay (costs, expenses), atone for (a sin or an offense)" is from late 14c. To have a good mind "have an earnest desire" (to do something) is from c. 1500. Good deed, good works were in Old English as "an act of piety;" good deed specifically as "act of service to others" was reinforced early 20c. by Boy Scouting. Good turn is from c. 1400. Good sport, of persons, is from 1906. The good book "the Bible" attested from 1801, originally in missionary literature describing the language of conversion efforts in American Indian tribes. Good to go is attested from 1989.