Etymology
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remark (v.)

1630s, "to mark out, distinguish," a sense now obsolete, modeled on French remarquer "to mark, note, heed," formed in French from re-, here perhaps an intensive prefix (see re-), + marquer "to mark," which probably is from Frankish or another Germanic source such as Old High German marchon "to delimit" (see mark (n.1)).

Meaning "take notice of, mark out in the mind" is from 1670s; that of "make a comment, express, as a thought that has occurred to the speaker or writer" is attested from 1690s, from the notion of "make a verbal observation" or "call attention to specific points." Related: Remarked; remarking.

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verb (n.)

"a word that asserts or declares; that part of speech of which the office is predication, and which, either alone or with various modifiers or adjuncts, combines with a subject to make a sentence" [Century Dictionary], late 14c., from Old French verbe "word; word of God; saying; part of speech that expresses action or being" (12c.) and directly from Latin verbum "verb," originally "a word," from PIE root *were- (3) "to speak" (source also of Avestan urvata- "command;" Sanskrit vrata- "command, vow;" Greek rhētōr "public speaker," rhetra "agreement, covenant," eirein "to speak, say;" Hittite weriga- "call, summon;" Lithuanian vardas "name;" Gothic waurd, Old English word "word").

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philistine (n.)

"person felt by the writer or speaker to be deficient in liberal culture," 1827, originally in Carlyle, popularized by him and Matthew Arnold, from German Philister "enemy of God's word," literally "Philistine," inhabitants of a Biblical land, neighbors (and enemies) of Israel (see Philistine).

Popularized in German student slang (supposedly first at Jena, late 17c.) as a contemptuous term for "townies," and hence, by extension, "any uncultured person." Philistine had been used in a humorous figurative sense of "an unfeeling enemy" in English from c. 1600. Related: Philistinism.

The people who believe most that our greatness and welfare are proved by our being very rich, and who most give their lives and thoughts to becoming rich, are just the very people whom we call Philistines. [Matthew Arnold, "Sweetness and Light," 1869] 
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platitude (n.)

1812, "dullness, insipidity of thought, triteness," from French platitude "flatness, vapidness" (late 17c.), from Old French plat "flat" (see plateau (n.)); formed on analogy of latitude, etc. Meaning "a flat, dull, trite, or commonplace remark," especially a truism uttered as if it were a novelty, is recorded from 1815. Related: Platitudinous (1862). Hence platitudinarian (n.) "one who indulges in platitudes," 1855; platitudinize (1867).

A commonplace is a thing that, whether true or false, is so regularly said on certain occasions that the repeater of it can expect no credit for originality ; but the commonplace may be useful.
A platitude is a thing the stating of which as though it were enlightening or needing to be stated convicts the speaker of dullness ; a platitude is never valuable. [Fowler]
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peruke (n.)

1540s, "natural head of hair" (a sense now obsolete), from French perruque (late 15c.), which is from Italian perrucca "head of hair, wig," a word of uncertain origin; supposed by some to be connected to Latin pilus "hair," "but the phonetic difficulties are considerable" [OED]. Meaning "periwig, artificial head of hair" (especially one having large and ample masses) is attested from 1560s. Compare periwig.

About the middle of the sixteenth century wearing the peruke became a fashion. Immense perukes with curls falling upon the shoulders were worn from about 1660 to 1725, and were then succeeded by smaller and more convenient forms, which had also existed contemporaneously with the former. As late as 1825 some old-fashioned people still wore perukes, and a reminiscence of them remains in Great Britain in the wigs of the Lord Chancellor, the Speaker of the House of Commons, judges, barristers, etc. [Century Dictionary]
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rostrum (n.)

"pulpit or platform from which a speaker addresses an audience," 1540s, originally in an ancient Roman context, from Latin rostrum, the name of the platform stand for public speakers in the Forum in ancient Rome. It was decorated with the beaks of ships taken in the first naval victory of the Roman republic, over Antium, in 338 B.C.E., and the Latin word's older sense is "end of a ship's prow," literally "beak, muzzle, snout," originally "means of gnawing," an instrument noun from rodere "to gnaw" (see rodent).

The beaks were an ancient form of ram, a beam spiked with pointed iron for the purpose of sinking other vessels. For the form, compare claustrum "lock, bar," from claudere "to shut." The extended sense, in reference to any platform for public speaking, is attested by 1766.

The classical plural is rostra, though in English this is more common in the original "ship's beak" sense and -rums often is used in the secondary sense.

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me (pron.)

a pronoun of the first person in oblique cases, Old English me (dative), me, mec (accusative); oblique cases of I, from Proto-Germanic *meke (accusative), *mes (dative), source also of Old Frisian mi/mir, Old Saxon mi, Middle Dutch mi, Dutch mij, Old High German mih/mir, German mich/mir, Old Norse mik/mer, Gothic mik/mis; from PIE root *me-, oblique form of the personal pronoun of the first person singular (nominative *eg; see I); source also of Sanskrit, Avestan mam, Greek eme, Latin me, mihi, Old Irish me, Welsh mi "me," Old Church Slavonic me, Hittite ammuk.

Erroneous or vulgar use for nominative (such as it is me) is attested from c. 1500. The dative is preserved in obsolete meseems, methinks and expressions such as sing me a song ("dative of interest"). Reflexively, "myself, for myself, to myself" from late Old English. The expression me too indicating the speaker shares another person's experience or opinion, or that the speaker wants the same as another is getting, is attested by 1745. In the 1880s it was a derisive nickname of U.S. politician Thomas C. Platt of New York, implying that he was a mere echo and puppet of fellow U.S. Senator Roscoe Conkling, and in mid-20c. it often was a derogatory term, especially in U.S. politics (me-too-ism).

The political "me-too-ism," abjectly displayed by the "conservatives" of today toward their brazenly socialistic adversaries, is only the result and the feeble reflection of the ethical "me-too-ism" displayed by the philosophers of the nineteenth and twentieth centuries, by the alleged champions of reason, toward the Witch Doctors of morality. [Ayn Rand, "For the New Intellectual," 1961]

The #MeToo movement calling attention to and opposing sexual harassment and assault, became prominent in October 2017.

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pantheism (n.)

"the belief or metaphysical doctrine that God and the universe are identical" (implying a denial of the personality of God), 1732, from pantheist (n.), which was coined 1705 by Irish deist John Toland (1670-1722), from Greek pan- "all" (see pan-) + -theism. Toland's word was borrowed into French, which from it formed panthéisme (1712) which returned to English as pantheism "the doctrine that all is god" in 1732 (there is no evidence that Toland himself used pantheism).

By 1895, the "Century Dictionary's" editors wrote that "Pantheism is essentially unchristian; and the word implies rather the reprobation of the speaker than any very definite opinion." Greek pantheios meant "common to all gods" (see pantheon). Other words used at various times for similar notions include panentheism, "philosophy founded on the notion that all things are in God" (1874), from German (1828), coined by Karl Christian Friedrich Krause (1781-1832).

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anacoluthon (n.)

"want of grammatical sequence; changing constructions in mid-clause," whether arbitrary or intentional, 1706, from Latinized form of Greek anakoluthon, neuter of anakolouthos "inconsequent," from an- "not" (see an- (1)) + akolouthos "following," from copulative prefix a- expressing union or likeness (see a- (3)) + keleuthos "way, road, track, path, course, journey," which is of unknown etymology. "As a figure of speech it has propriety and force only so far as it suggests that the emotion of the speaker is so great as to make him forget how he began his sentence" [Century Dictionary]. Related: Anacoluthic.

Anacoluthon, though a grammatical defect, is a rhetorical beauty, if naturally produced or imitated; as, "If thou art he—but oh ! how fallen!" "He who hath seen life in all its shapes, and fully knows its good and evil—No ! there is nothing on earth which can make a wise man desire a greater length of days than heaven appoints." These are instances in which the break down is the effect of emotion. [James R. Boyd, "Elements of English Composition," 1874]
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scope (n.1)

[extent] 1530s, "room to act, free play," also literal (1550s), "room to move in, space;" from Italian scopo "aim, purpose, object; thing aimed at, mark, target," from Latin scopus, from Greek skopos "aim, target, object of attention;" also "watcher, one who watches," which according to Watkins is from a metathesized form of PIE *spek-yo-, suffixed form of root *spek- "to observe." Beekes writes that the the old IE root noun (as in Latin haruspex) from *spek- apparently was replaced in Greek by skopos

It is attested from 1550s as "that which is aimed at or desired," hence "ultimate aim;" the classical sense of "a mark to aim or shoot at" was in English by 1560s but now is obsolete. Hence "object a speaker or writer has in view" (1530s). The sense of "intellectual range, distance the mind can reach" is recorded from c. 1600. By 1590s as "extent in space." By 1830 as "sphere in which some activity operates." Elizabethan scopious "spacious, wide" did not stick.

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