word-forming element meaning "mind, mental; spirit, unconscious," from Greek combining form of 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" (see psyche). It also was used to form compounds in Greek, such as psychapates "soul-beguiling" (with apate "deceit").
word-forming element meaning "bad, ill; hard, difficult; abnormal, imperfect," from Greek dys-, inseparable prefix "destroying the good sense of a word or increasing its bad sense" [Liddell & Scott], hence "bad, hard, unlucky," from PIE root (and prefix) *dus- "bad, ill, evil" (source also of Sanskrit dus-, Old Persian duš- "ill," Old English to-, Old High German zur-, Gothic tuz- "un-"), a derivative of the root *deu- (1) "to lack, be wanting" (source of Greek dein "to lack, want").
Very productive in ancient Greek, where it could attach even to proper names (such as dysparis "unhappy Paris"); its entries take up nine columns in Liddell & Scott. Among the words formed from it were some English might covet: dysouristos "fatally favorable, driven by a too-favorable wind;" dysadelphos "unhappy in one's brothers;" dysagres "unlucky in fishing;" dysantiblepos "hard to look in the face."
element meaning "into, in, on, upon" (also im-, il-, ir- by assimilation of -n- with following consonant), from Latin in- "in," from PIE root *en "in."
In Old French (and hence in Middle English) this often became en-, which in English had a strong tendency to revert to Latin in-, but not always, which accounts for pairs such as enquire/inquire. There was a native form, which in West Saxon usually appeared as on- (as in Old English onliehtan "to enlighten"), and some of those verbs survived into Middle English (such as inwrite "to inscribe"), but all now seem to be extinct.
Not related to in- (1) "not," which also was a common prefix in Latin, causing confusion: to the Romans impressus could mean "pressed" or "unpressed;" inaudire meant "to hear," but inauditus meant "unheard of;" in Late Latin investigabilis could mean "that may be searched into" or "that cannot be searched into." Latin invocatus was "uncalled, uninvited," but invocare was "to call, appeal to."
The trouble has continued in English; the hesitation over what is meant by inflammable being a commonly cited example. Implume (1610s) meant "to feather," but implumed (c. 1600) meant "unfeathered." Impliable can mean "capable of being implied" (1865) or "inflexible" (1734). Impartible in 17c. could mean "incapable of being divided" or "capable of being imparted." Impassionate can be "free from passion" or it can mean "strongly stirred by passion." Inanimate (adj.) is "lifeless," but Donne uses inanimate (v.) to mean "infuse with life or vigor." Irruption is "a breaking in," but irruptible is "unbreakable."
In addition to improve "use to one's profit," Middle English also had a verb improve meaning "to disprove" (15c.). To inculpate is "to accuse," but inculpable means "not culpable, free from blame." Infestive has meant "troublesome, annoying" (1560s, from infest) and "not festive" (1620s). In Middle English inflexible could mean "incapable of being bent" or "capable of being swayed or moved." In 17c., informed could mean "current in information," formed, animated," or "unformed, formless" ("This was an awkward use" [OED]). Inhabited has meant "dwelt in" (1560s) and "uninhabited" (1610s); inhabitable likewise has been used on opposite senses, a confusion that goes back to Late Latin.