"medical charlatan, impudent and fraudulent pretender to medical skill," 1630s, short for quacksalver (1570s), from obsolete Dutch quacksalver (modern kwakzalver), literally "hawker of salve," from Middle Dutch quacken "to brag, boast," literally "to croak" (see quack (v.)) + salf "salve," salven "to rub with ointment" (see salve (n.)). As an adjective from 1650s.
The oldest attested form of this quack in English is as a verb, "to play the quack" (1620s). The Dutch word also is the source of German Quacksalber, Danish kvaksalver, Swedish kvacksalvare.
A quack is, by derivation, one who talks much without wisdom, and, specifically, talks of his own power to heal ; hence, any ignorant pretender to medical knowledge or skill. Empiric is a more elevated term for one who goes by mere experience in the trial of remedies, and is without knowledge of the medical sciences or of the clinical observations and opinions of others; hence, an incompetent, self-confident practitioner. A mountebank is generally a quack, but may be a pretender in any line. Charlatan (literally 'chatterer') is primarily applied, not to a person belonging to any particular profession or occupation, but to a pretentious cheat of any sort. [Century Dictionary, 1897]
Also "one who pretends to knowledge of any kind" (1630s).
1520s, "concise statement of a principle" (especially in reference to the "Aphorisms of Hippocrates"), from French aphorisme (corrected from Old French aufforisme, 14c.), from Late Latin aphorismus, from Greek aphorismos "definition; short, pithy sentence," from aphorizein "to mark off, divide," from apo "from" (see apo-) + horizein "to bound" (see horizon).
The general sense of "short, pithy statement containing a truth of general import" (e.g. "life is short, and art is long") is from 1580s in English. Distinguished from an axiom, which is a statement of self-evident truth; an epigram is like an aphorism, but lacking in general import. Maxim and saying can be used as synonyms for aphorism, but maxims tend to be practical than aphorisms, and sayings tend to be more commonplace and have an author's name attached.
[F]or aphorisms, except they should be ridiculous, cannot be made but of the pith and heart of sciences ; for discourse of illustration is cut off ; recitals of examples are cut off ; discourse of connexion and order is cut off ; descriptions of practice are cut off. So there remaineth nothing to fill the aphorisms but some good quantity of observation : and therefore no man can suffice, nor in reason will attempt, to write aphorisms, but he that is sound and grounded. [Francis Bacon, "The Advancement of Learning," 1605]
Middle English prede, from late Old English pryto, Kentish prede, Mercian pride "unreasonable self-esteem, especially as one of the deadly sins; haughtiness, overbearing treatment of others; pomp, love of display," from prud (see proud (adj.)).
There is debate whether Scandinavian cognates (Old Norse pryði, Old Swedish prydhe, Danish pryd, etc.) are borrowed from Old French (which got it from Germanic) or from Old English.
In Middle English sometimes also positive, "proper pride, personal honor, good repute; exalted position; splendor," also "prowess or spirit in an animal." Used in reference to the erect penis from 15c. Meaning "that which makes a person or people most proud" is from c. 1300. First applied to groups of lions in a late 15c. book of terms, but not commonly so used until 20c. Paired with prejudice from 1610s.
Pride goþ befor contricioun, & befor falling þe spirit shall ben enhauncid. [Proverbs xvi.18, Wycliffe Bible, 1382]
Another late Old English/Middle English word for "pride, haughtiness, presumption" was orgol, orgel, which survived into 16c. as orgul, orgueil, from Old French orgoill (11c.), which is supposedly from a Germanic word meaning "renowned."
"deliberate killing of oneself," 1650s, from Modern Latin suicidium "suicide," from Latin sui "of oneself" (genitive of se "self"), from PIE *s(u)w-o- "one's own," from root *s(w)e- (see idiom) + -cidium "a killing," from caedere "to slay" (from PIE root *kae-id- "to strike").
Probably an English coinage; much maligned by Latin purists because it "may as well seem to participate of sus, a sow, as of the pronoun sui" [Phillips]. The meaning "person who kills himself deliberately" is from 1728. In Anglo-Latin, the term for "one who commits suicide" was felo-de-se, literally "one guilty concerning himself."
Even in 1749, in the full blaze of the philosophic movement, we find a suicide named Portier dragged through the streets of Paris with his face to the ground, hung from a gallows by his feet, and then thrown into the sewers; and the laws were not abrogated till the Revolution, which, having founded so many other forms of freedom, accorded the liberty of death. [W.E.H. Lecky, "History of European Morals," 1869]
In England, suicides were legally criminal if of age and sane, but not if judged to have been mentally deranged. The criminal ones were mutilated by stake and given degrading burial in highways until 1823. Suicide blonde (one who has "dyed by her own hand") first attested 1921. Baseball suicide squeeze is attested from 1937.
1580s, "form of speech peculiar to a people or place;" meaning "phrase or expression peculiar to a language" is from 1620s; from French idiome (16c.) and directly from Late Latin idioma "a peculiarity in language," from Greek idioma "peculiarity, peculiar phraseology" (Fowler writes that "A manifestation of the peculiar" is "the closest possible translation of the Greek word"), from idioumai "to appropriate to oneself," from idios "personal, private," properly "particular to oneself."
This is from PIE *swed-yo-, suffixed form of root *s(w)e-, pronoun of the third person and reflexive (referring back to the subject of a sentence), also used in forms denoting the speaker's social group, "(we our-)selves" (source also of Sanskrit svah, Avestan hva-, Old Persian huva "one's own," khva-data "lord," literally "created from oneself;" Greek hos "he, she, it;" Latin suescere "to accustom, get accustomed," sodalis "companion;" Old Church Slavonic svoji "his, her, its," svojaku "relative, kinsman;" Gothic swes "one's own;" Old Norse sik "oneself;" German Sein; Old Irish fein "self, himself").
[G]rammar & idiom are independent categories; being applicable to the same material, they sometimes agree & sometimes disagree about particular specimens of it; the most can be said is that what is idiomatic is far more often grammatical than ungrammatical, but that is worth saying, because grammar & idiom are sometimes treated as incompatibles .... [Fowler]
mid-14c., in the Church sense, "a freeing from temporal punishment for sin, remission from punishment for sin that remains due after absolution," from Old French indulgence or directly from Latin indulgentia "complaisance, a yielding; fondness, tenderness, affection; remission," from indulgentem (nominative indulgens) "indulgent, kind, tender, fond," present participle of indulgere "be kind; yield, concede, be complaisant; give oneself up to, be addicted," a word of uncertain origin. It is evidently a compound, and the second element appears to be from PIE root *dlegh- "to engage oneself, be or become fixed." The first element could be in- "in" for a sense of "let someone be engaged" in something, or in- "not" for a total sense of "not be hard toward" someone.
Sense of "leniency, forbearance of restraint or control of another, gratification of desire or humor" is attested from late 14c. That of "yielding to one's inclinations" (technically self-indulgence) in English is from 1630s. In British history, Indulgence also refers to grants of certain liberties to Nonconformists under Charles II and James II, as special favors rather than legal rights. The sale of indulgences in the original Church sense was done at times merely to raise money and was widely considered corrupt; the one in 1517 helped to spark the Protestant revolt in Germany.
"of or pertaining to the local self-government or corporation of a city or town," 1540s, from French municipal, from Latin municipalis "pertaining to a citizen of a free town, of a free town," also "of a petty town, provincial," from municipium "community, municipality, free town, city whose citizens have the privileges of Roman citizens but are governed by their own laws," from municeps "native, citizen, inhabitant of a free town."
The second element is -cipere, combining form of capere "assume, take," from PIE root *kap- "to grasp." The first element is from munus (plural munia) "service performed for the community, duty, work," also "public spectacle paid for by the magistrate, (gladiatorial) entertainment, gift," from Old Latin moenus "service, duty, burden," from Proto-Italic *moini-, *moinos- "duty, obligation, task," from PIE root *mei- (1) "to change, go, move," with derivatives referring to the exchange of goods and functions or obligations within a society as regulated by custom or law.
As cognates in related senses, de Vaan lists Sanskrit meni- "revenge," Avestan maeini- "punishment, castigation," Old Persian yau-maini- "power of revenge," Middle Welsh tramwy, tremynu "to cross, pass," Old Irish moin "value, treasure," Welsh mwyn "value," Lithuanian mainas "exchange," Old Church Slavonic mena "exchange, substitution," Gothic gamains, Old High German gimeins "common." "A municeps is one who 'takes an obligation,' communis 'who partakes in the duties'" [de Vaan]
late 15c., from French béguine (13c.), Medieval Latin beguina, "a member of a women's spiritual order professing poverty and self-denial, founded c. 1180 in Liege in the Low Countries." They are said to take their name from the surname of Lambert le Bègue "Lambert the Stammerer," a Liege priest who was instrumental in their founding, and it's likely the word was pejorative at first. French bègue is of unknown origin. Related: Beguinage.
The women's order, though sometimes persecuted, generally preserved its good reputation, but it quickly drew imposters who did not; nonetheless it eventually was condemned as heretical. A male order, called Beghards founded communities by the 1220s in imitation of them, but they soon degenerated (compare Old French beguin "(male) Beguin," also "hypocrite") and wandered begging in the guise of religion; they likely were the source of the words beg and beggar, though there is disagreement over whether Beghard produced Middle Dutch beggaert "mendicant" or was produced by it. The male order was condemned by the Church early 14c. and vanished by mid-16c.
Cole Porter's "Begin the Beguine" (1935) refers to a kind of popular dance of West Indian origin, from French colloquial béguin "an infatuation, boyfriend, girlfriend," earlier "child's bonnet," and before that "nun's headdress" (14c.), from Middle Dutch beggaert, ultimately the same word as the above. Compare English biggin "child's cap" (1520s), from the French word.
"one who bears testimony to faith," especially "one who willingly suffers death rather than surrender his or her religious faith," specifically "one of the Christians who in former times were put to death because they would not renounce their beliefs," late Old English martyr, from Late Latin martyr, (source also of Old French martir, Spanish martir, Italian martire, etc.), from Doric Greek martyr, earlier martys (genitive martyros), in Christian use "martyr," literally "witness."
This Greek word is sometimes said to be related to mermera "care, trouble," from mermairein "be anxious or thoughtful," from PIE *(s)mrtu- (source also of Sanskrit smarati "remember," Latin memor "mindful"), however Beekes has phonetic objections to this and suggests it is rather a loan-word from Pre-Greek. For sense shift from abstract "testimony" to "a witness," compare French témoin "witness" from Latin testimonium; English witness (n.) "one who testifies," originally "testimony."
The word was adopted directly into most Germanic languages (Old Saxon, Old Frisian martir, Old High German martyr, etc.), but Norse used a native formation pislarvattr, literally "torture-witness." Meaning "one who suffers death or grievous loss in defense or on behalf of any belief or cause" (love, etc.) is from late 14c. General sense of "constant sufferer, a victim of misfortune, calamity, disease, etc.," is from 1550s. Martyr complex "exaggerated desire for self-sacrifice" is attested by 1916.
Middle English prikke, "pointed object, something that punctures or stabs; sting of an insect; a goad; a pin or fastener; a pricking as a bodily pain or torment," from Old English prica (n.) "sharp point, puncture; minute mark made by sticking or piercing; particle, very small portion of space or time," a common Low German word (compare Low German prik "point," Middle Dutch prick, Dutch prik, Swedish prick "point, dot") of unknown etymology (see prick (v.)).
Figurative sense of "a goad" (to the affections, the conscience, etc.) was in Middle English. The meaning "pointed weapon, dagger" is attested from 1550s. From the Old English sense of "dot or small mark made in writing" came the Middle English use, in music, "mark indicating pitch" (compare counterpoint (n.2)); hence prick-song (mid-15c.) "music sung from written notes" instead of from memory or by ear.
It had many entwined extended senses in Middle English and early modern English, such as "a point marking a stage in progression," especially in the prick "the highest point, apex, acme;" and from the notion of "a point in time," especially "the moment of death" (prike of deth).
The use in kick against the pricks (Acts ix.5, first in the translation of 1382) probably is from sense of "a goad for oxen" (mid-14c.), which made it a plausible translation of Latin stimulus: advorsum stimulum calces was proverbial in Latin, and the English phrase also was used literally. The notion in the image is "to balk, be recalcitrant, resist superior force." The noun also was used in the 1384 Wycliffe Bible in 2 Corinthians xii.7, where the Latin is stimulis carnis meæ:
And lest the greetnesse of reuelaciouns enhaunce me in pride, the pricke of my fleisch, an aungel of Sathanas, is ʒouun to me, the which boffatith me.
Earliest recorded slang use for "penis" is 1590s (Shakespeare puns upon it). The verb prick was used in a figurative sense "have sexual intercourse with" (a woman) in Chaucer (late 14c.). My prick was used 16c.-17c. as a term of endearment by "immodest maids" for their boyfriends. As a term of abuse to a man, it is attested by 1929. Prick-teaser is attested from 1958.