Meaning "to entertain with food and drink without expense to the recipient by way of compliment or kindness (or bribery)" is recorded from c. 1500. Sense of "deal with, handle, or develop in speech or writing" (early 14c.) led to the use in medicine "to attempt to heal or cure, to manage in the application of remedies" (1781). Related: Treated; treating.
early 15c., smogen "to soil, stain, blacken," of obscure origin. Meaning "to rub out or in" is by 1865. Related: Smudged; smudging. The noun meaning "a dirty mark or stain, spot, smear" is attested by 1768, from the verb.
The smudge meaning "make a smoky fire" is by 1860, also of unknown origin, but perhaps related. According to OED now dialectal and North American. OED also gives it in an earlier, obsolete sense of "to cure (herring) by smoking" (1590s).
The related noun smudge is attested by 1767 as "a suffocating smoke" (to repel mosquitoes, etc.); from 1806 as "heap of combustibles ignited and emitting dense smoke." Hence smudge-pot (1903). Smudge-stick as a Native American (Crow tribe) artifact is by 1908
late 14c., restoracioun, "a means of healing or restoring health, a cure; renewing of something lost," from Old French restoration (Modern French restauration) and directly from Late Latin restorationem (nominative restoratio) "a restoration, renewal," noun of action from past-participle stem of Latin restaurare (see restore).
Also used in Middle English were restorement (14c.), restoring (mid-14c.). From mid-15c. as "the repairing of a damaged or deteriorated building;" from c. 1500 as "a restoring to a former state."
The Restoration (1718) refers to the re-establishment of the monarchy under Charles II in 1660 (and by extension his whole reign); as an adjective in reference to the English theater of this period, by 1898. In French history, it refers to the (briefly interrupted) reinstatement of the Bourbons in 1814.
Old English helpan "to help, support, succor; benefit, do good to; cure, amend" (transitive, class III strong verb; past tense healp, past participle holpen), from Proto-Germanic *helpanan (source also of Old Norse hjalpa, Old Frisian helpa, Middle Dutch and Dutch helpen, Old High German helfan, German helfen), a word of uncertain origin. Perhaps it is cognate with Lithuanian šelpiu, šelpti "to support, help."
The intransitive sense of "afford aid or assistance," is attested from early 13c. The word is recorded as a cry of distress from late 14c. The sense of "serve someone with food at table" (1680s) is translated from French servir "to help, stead, avail," and led to helping (n.) "portion of food."
Help yourself as an invitation, in reference to food, etc., is from 1894. Related: Helped (c. 1300). The Middle English past participle holpen survives in biblical and U.S. dialectal use.
precious stone, a blue-to-transparent variety of corundum next in hardness to diamond, mid-13c., saphyr, from Old French saphir (12c.) and directly from Latin sapphirus (source also of Spanish zafir, Italian zaffiro), from Greek sappheiros, name of a blue precious stone, from a Semitic source (compare Hebrew sappir "sapphire"), but according to OED probably not ultimately from Semitic.
Some linguists propose an origin in Sanskrit sanipriya, a dark precious stone (perhaps sapphire or emerald), literally "sacred to Saturn," from Sani "Saturn" + priyah "precious." The gem meant by the Greeks apparently was not the one now so called, but perhaps rather lapis lazuli, the modern sapphire perhaps being signified by Greek hyakinthos. In Renaissance lapidaries, it was said to cure anger and stupidity. As an adjective from early 15c. As a color, a deep brilliant or bright blue, by 1680s. Related: Sapphiric.
1927 as "phony remedy," American English, from the use of oil derived from the fat of snakes (especially the rattlesnake) as a folk remedy in the rural regions of the U.S. Snake oil in this sense is attested by 1858. It was a folk remedy for rheumatism and gout in Georgia, but a cure for deafness in rural Pennsylvania. Professional pharmacy journals began to condemn it early 20c., not because it was quackery but because products sold under the name had no real snake oil in them.
What is known as snake oil is usually a combination which is handed out by the dealer to satisfy the demand of some credulous customer. A genuine oil of course is that which is obtained by "trying out" the fat of a snake, usually the rattlesnake, and to preserve their faces druggists sometimes employ a small proportion of such oil in preparing the weird mixtures dispensed by them. [The Practical Druggist, July 1912]
Proto-Indo-European root meaning "take appropriate measures."
It forms all or part of: accommodate; accommodation; commode; commodious; commodity; empty; immoderate; immodest; Medea; medical; medicament; medicaster; medicate; medication; medicine; medico; medico-; meditate; meditation; Medusa; meet (adj.) "proper, fitting;" mete (v.) "to allot;" modal; mode; model; moderate; modern; modest; modicum; modify; modular; modulate; module; modulation; mold (n.1) "hollow shape;" mood (n.2) "grammatical form indicating the function of a verb;" must (v.); premeditate; premeditation; remedial; remediation; remedy.
It is the hypothetical source of/evidence for its existence is provided by: Sanskrit midiur "I judge, estimate;" Avestan vi-mad- "physician;" Greek mēdomai "be mindful of," medesthai "think about," medein "to rule," medon "ruler;" Latin meditari "think or reflect on, consider," modus "measure, manner," modestus "moderate," modernus "modern," mederi "to heal, give medical attention to, cure;" Irish miduir "judge;" Welsh meddwl "mind, thinking;" Gothic miton, Old English metan "to measure out."
1782, "peasant dance popular in Italy," originally "hysterical malady characterized by extreme impulse to dance" (1630s), epidemic in Apulia and adjacent parts of southern Italy 15c.-17c., popularly attributed to (or believed to be a cure for) the bite of the tarantula. This is likely folk-etymology, however, and the names of the dance and the spider more probably share an origin in Taranto, the name of a city in southern Italy (see tarantula). Used from 1833 to mean the style of music that accompanies this dance, usually in 6/8 time, with whirling triplets and abrupt major-minor modulations. Related: Tarantism.
Those who were bitten generally fell into a state of melancholy, and appeared to be stupified, and scarcely in possession of their senses. This condition was, in many cases, united with so great a sensibility to music, that at the very first tones of their favourite melodies, they sprang up, shouting for joy, and danced on without intermission, until they sank to the ground exhausted and almost lifeless. [Babington's translation of J.F.C. Hecker, "The Epidemics of the Middle Ages," London, 1859]
1875, "special spiritual gift or power divinely conferred, talent from God" (as on the early Christians in "Acts," etc.), Latinized form of Greek kharisma "favor, divine gift," from kharizesthai "to show favor to," from kharis "grace, beauty, kindness" (Charis was the name of one of the three attendants of Aphrodite), which is related to khairein "to rejoice at," from PIE root *gher- (2) "to like, want."
In the form charism (plural charismata) it is attested in the "special spiritual gift from god" sense from 1640s. Middle English, meanwhile, had karisme "spiritual gift, divine grace" (c. 1500).
These gifts were of two classes, the gift of healing and gift of teaching, the latter again being of two kinds, the gift of prophecy and the gift of tongues. Such gifts have been claimed in later ages by certain teachers and sects in the church, as the Montanists and the Irvingites, and in recent times by some of those who practise the so-called faith-cure. [Century Dictionary, 1897]
Meaning "gift of leadership, power of authority" is from c. 1930, from German, used in this sense by Max Weber (1864-1920) in "Wirtschaft u. Gesellschaft" (1922). More mundane sense of "personal charm" recorded by 1959.
1596, in reference to the famous London prison, on the site of one of the seven gates in the old London wall (the main gate to the west); this one having been used as a lock-up since the 1100s. So called because it was thought to be more recent than the others (but it apparently dated to Roman times) or because it had been rebuilt at some point. The gate was demolished in the 18c.; the last prison of that name was torn down 1902-3.
Newgate frill, "a beard shaved so as to grow only under the chin and jaw," so called in allusion to the position of the hangman's noose, is by 1851. The author of "The Habits of Good Society" (1859) calls it "a kind of compromise between the beard and the razor."
Both Coleridge and Ruskin praised Thomas Hood's Newgatory.
Hood was addressing the admirable Mrs. Fry, who, as every one knows, set up a school in Newgate to teach the poor neglected outcasts what they had never heard from Christian lips before. One of the chief points made by Hood is this,—how much better, kinder, wiser, more politic even, it would be to multiply these schools outside, not inside the Prison walls, so that prevention might take the place of cure. [Alfred Ainger, preface to "Humorous Poems by Thomas Hood"]
As a literary study, this exquisite pun of Hood's ... deserves the most careful memory, as showing what a noble and instructive lesson even a pun may become, when it is deep in its purpose, and founded on a truth which is perfectly illustrated by the seeming equivocation. [Ruskin, "Fors Clavigera"]