英语词源字典 - 在线词源网站

cavalcade [cavalcade 词源字典]: cavalcade: [16] Originally, a cavalcade was simply a ride on horseback, often for the purpose of attack: in James I’s Counterblast to tobacco 1604, for example, we find ‘to make some sudden cavalcade upon your enemies’. By the 17th century this had developed to ‘procession on horseback’, and it was not long after that that the present-day, more general ‘procession’ emerged.

The word comes via French cavalcade from Italian cavalcata, a derivative of the verb cavalcare ‘ride on horseback’. This in turn came from Vulgar Latin *caballicāre, which was based on Latin caballus ‘horse’ (source also of English cavalier and French cheval ‘horse’). In the 20th century, -cade has come to be regarded as a suffix in its own right, meaning ‘procession, show’, and producing such forms as motorcade, aquacade, and even camelcade.
=> cavalier[cavalcade etymology, cavalcade origin, 英语词源]
dirge: dirge: [16] Dirge is an anglicization of Latin dīrige, the imperative singular of dīrigere ‘guide’ (source of English direct). It is the first word in the Latin version of Psalm 5, verse 8: Dirige, Domīne, Deus meus, in conspectu tuo viam meam ‘Direct, O Lord, my God, my way in thy sight’ (the Authorized Version expands this to ‘Lead me, O Lord, in thy righteousness because of my enemies; make thy way straight before thy face’). This formed an antiphon in the Office of the Dead (the funeral service) and hence came to be associated with songs of mourning, and with gloomy singing in general.
=> direct
shibboleth: shibboleth: [14] Hebrew shibbōleth meant ‘stream’. According to the Bible, the Gileadites used it as a password, for they knew their enemies the Ephraimites could not pronounce the sh properly (‘And it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay, then they said unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right’, Judges 12:5–6).

In 17th-century English it came to be applied generically to any word used as a test of pronunciation, particularly as a sign of belonging to a group, and hence by extension to any catchword or slogan adopted by a group, and this eventually evolved into the modern sense ‘outmoded slogan, practice, etc still adhered to’.
torpid: torpid: [17] Torpid was acquired from Latin torpidus, a derivative of torpēre ‘be stiff, numb, inactive, etc’. Also from torpēre came torpēdō, which was applied to a type of fish capable of producing an electric shock with which it numbs its prey. English adopted the term as torpedo [16]. The fish is long and thin, and in the 1860s its name was applied to an underwater selfpropelled missile which shares its shape, and its disconcerting effect on enemies (it had earlier, from the late 18th century, been used for a sort of underwater mine).
=> torpedo
wait: wait: [12] Wait originally meant ‘look, spy’. But the notion of remaining in hiding, keeping a watch on one’s enemies’ movements led via the sense ‘remain, stay (in expectation)’ to, in the 17th century, ‘defer action’. The word was borrowed from Old Northern French waitier, which was itself a loanword from prehistoric Germanic *wakhtan (ultimate source also of English waft). This in turn was formed from the base *wak-, which also produced English wake, watch, etc. The sense ‘serve food at table’ emerged in the 16th century from an earlier ‘attend on’.
=> waft, wake, watch
Anasazi: Name applied by their Navajo neighbors to modern Pueblo peoples of the U.S. southwest, and to various landscape features associated with them, from Navajo anaasazi "ancestors of the enemies." Said to first have been applied to the ancient Pueblo ruins of southwestern United States in the Mesa Verde region c. 1889 by rancher and trader Richard Wetherill, who began exploration of the sites in the area; established in archaeological terminology 1927.
coast (n.): "margin of the land," early 14c.; earlier "rib as a part of the body" (early 12c.), from Old French coste "rib, side, flank; slope, incline;" later "coast, shore" (12c., Modern French côte), from Latin costa "a rib," perhaps related to a root word for "bone" (compare Old Church Slavonic kosti "bone," also see osseous).

Latin costa developed a secondary sense in Medieval Latin of "the shore," via notion of the "side" of the land, as well as "side of a hill," and this passed into Romanic (Italian costa "coast, side," Spanish cuesta "slope," costa "coast"), but only in the Germanic languages that borrowed it is it fully specialized in this sense (Dutch kust, Swedish kust, German Küste, Danish kyst). French also used this word for "hillside, slope," which led to verb meaning "sled downhill," first attested 1775 in American English. Expression the coast is clear (16c.) is an image of landing on a shore unguarded by enemies.
craze (v.): late 14c., crasen, craisen "to shatter, crush, break to pieces," probably Germanic and perhaps ultimately from a Scandinavian source (such as Old Norse *krasa "shatter"), but entering English via an Old French crasir (compare Modern French écraser). Original sense preserved in crazy quilt pattern and in reference to cracking in pottery glazing (1815). Mental sense (by 1620s) perhaps comes via transferred sense of "be diseased or deformed" (mid-15c.), or it might be an image. Related: Crazed; crazing.
... there is little assurance in reconciled enemies: whose affections (for the most part) are like unto Glasse; which being once cracked, can neuer be made otherwise then crazed and vnsound. [John Hayward, "The Life and Raigne of King Henrie the IIII," 1599]
enemy (n.): early 13c., "one hateful toward and intent on harming (someone)," from Old French enemi (12c., Modern French ennemi), earlier inimi (9c.) "enemy, adversary, foe; demon, the Devil," from Latin inimicus "an enemy," literally "an unfriend," noun use of adjective meaning "hostile, unfriendly" (source also of Italian nemico, Catalan enamic, Spanish enemigo, Portuguese inimigo), from in- "not" (see in- (1)) + amicus "friend" related to amare "to love" (see Amy). From c. 1300 in English as "adversary of God, unbeliever, heathen, anti-Christian;" late 14c. as "the Devil;" also late 14c. as "member of an armed, hostile body in a war, feud, etc.;" of the opposing military forces as a whole, from c. 1600. From mid-14c. as an adjective.

Most Indo-European words for "personal enemy" cover also "enemy in war," but certain languages have special terms for the latter, such as Greek polemioi (distinct from ekhthroi), Latin hostis, originally "stranger" (distinct from inimicus), Russian neprijatel' (distinct from vrag). Russian vrag (Old Church Slavonic vragu) is cognate with Lithuanian vargas "misery" (see urge (v.)), and probably is related to Proto-Germanic *wargoz, source of Old Norse vargr "outlaw," hence "wolf;" Icelandic vargur "fox;" Old English wearg "criminal, felon;" which likely were the inspirations for J.R.R. Tolkien's warg as the name of a kind of large ferocious wolf in "The Hobbit" (1937) and "Lord of the Rings." Related: Enemies.
Firbolgs (n.): 1797, ancient supernatural people of Ireland (enemies of the Dannans); according to OED perhaps from Old Irish fir, plural of fear "man" + bolg, genitive plural of bolg "bag, belly;" or the second element may be cognate with Gaulish Belgae. Related: Firbolgian.
guest (n.): Old English gæst, giest (Anglian gest) "an accidental guest, a chance comer, a stranger," from Proto-Germanic *gastiz (cognates: Old Frisian jest, Dutch gast, German Gast, Gothic gasts "guest," originally "stranger"), from PIE root *ghos-ti- "stranger, guest; host" (cognates: Latin hostis, in earlier use "a stranger," in classical use "an enemy," hospes "host," from *hosti-potis "host, guest," originally "lord of strangers;" Greek xenos "guest, host, stranger;" Old Church Slavonic gosti "guest, friend," gospodi "lord, master"); the root sense, according to Watkins, probably is "someone with whom one has reciprocal duties of hospitality," representing "a mutual exchange relationship highly important to ancient Indo-European society." But as strangers are potential enemies as well as guests, the word has a forked path.

Spelling evolution influenced by Old Norse cognate gestr (the usual sound changes from the Old English word would have yielded Modern English *yest). Meaning "person entertained for pay" (at an inn, etc.) is from late 13c. Old English also had cuma "stranger, guest," literally "a comer." Phrase be my guest in the sense of "go right ahead" first recorded 1955.
Hun: Old English, person from a tribe from central Asia that overran Europe in the 4c. and 5c., from Medieval Latin Hunni, apparently ultimately from Turkic Hun-yü, the name of a tribe (they were known in China as Han or Hiong-nu). Figurative sense of "reckless destroyer of beauty" is from 1806. Applied to the German in World War I by their enemies because of stories of atrocities, but the nickname originally was urged on German soldiers bound for China by Kaiser Wilhelm II in 1900, which caused a scandal.
Jesuit: 1540s, from Modern Latin Jesuita, member of the Society of Jesus, founded 1533 by Ignatius Loyola to combat Protestantism. Their enemies (in both Catholic and Protestant lands) accused them of belief that ends justify means, hence the sense "a dissembling person" (1630s), and jesuitical "deceitful" (1610s).
philistine (n.): "person 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 in 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 "the enemy" in English from c. 1600.
Punch (n.): the puppet show star, 1709, shortening of Punchinello (1666), from Italian (Neapolitan) Pollecinella, Pollecenella, diminutive of pollecena "turkey pullet," probably in allusion to his big nose. The phrase pleased as punch apparently refers to his unfailing triumph over enemies. The comic weekly of this name was published in London from 1841.
punji (n.): sharpened and often poisoned bamboo stake set in a hole as a trap for animals or enemies, 1872, of unknown origin, probably from a Tibeto-Burman language (first recorded in a Bengal context).
Satanist (n.): 1550s, from Satan + -ist. Ppplied by their enemies to Protestant sects. Meaning "Satan-worshipper" is from 1896.
satire (n.): late 14c., "work intended to ridicule vice or folly," from Middle French satire (14c.) and directly from Latin satira "satire, poetic medley," earlier satura, in lanx satura "mixed dish, dish filled with various kinds of fruit," literally "full dish," from fem. of satur "sated" (see saturate).

First used in the literary sense in Latin in reference to a collection of poems in various meters on a variety of subjects by the late republican Roman poet Ennius. The matter of the little that survives of his verse does not seem to be particularly satiric, but in classical Latin the word came to mean especially a poem which assailed the prevailing vices, one after another. Altered in Latin by influence of Greek satyr, on mistaken notion that the literary form is related to the Greek satyr drama (see satyr).
Satire, n. An obsolete kind of literary composition in which the vices and follies of the author's enemies were expounded with imperfect tenderness. In this country satire never had more than a sickly and uncertain existence, for the soul of it is wit, wherein we are dolefully deficient, the humor that we mistake for it, like all humor, being tolerant and sympathetic. Moreover, although Americans are 'endowed by their Creator' with abundant vice and folly, it is not generally known that these are reprehensible qualities, wherefore the satirist is popularly regarded as a sour-spirited knave, and his every victim's outcry for codefendants evokes a national assent. [Ambrose Bierce, "Devil's Dictionary," 1911]

Proper satire is distinguished, by the generality of the reflections, from a lampoon which is aimed against a particular person, but they are too frequently confounded. [Johnson]

[I]n whatever department of human expression, wherever there is objective truth there is satire [Wyndham Lewis, "Rude Assignment," 1950]
For nuances of usage, see humor (n.).
sworn: past participle of swear; sworn enemies, those who have taken a vow of mutual hatred, is from c. 1600.
toleration (n.): 1510s, "permission granted by authority, license," from Middle French tolération (15c.), from Latin tolerationem (nominative toleratio) "a bearing, supporting, enduring," noun of action from past participle stem of tolerare "to endure, sustain, support, suffer," literally "to bear," from PIE *tele- "to bear, carry" (see extol).

Meaning "forbearance, sufferance" is from 1580s. The specific religious sense is from 1609; as in Act of Toleration (1689), statute granting freedom of religious worship (with conditions) to dissenting Protestants in England. In this it means "recognition of the right of private judgment in matters of faith and worship; liberty granted by the government to preach and worship as one pleases; equality under the law without regard to religion."
If any man err from the right way, it is his own misfortune, no injury to thee; nor therefore art thou to punish him in the things of this life because thou supposest he will be miserable in that which is to come. Nobody, therefore, in fine, neither single persons nor churches, nay, nor even commonwealths, have any just title to invade the civil rights and worldly goods of each other upon pretence of religion. [John Locke, "Letter Concerning Toleration," 1689]

Before any man can be considered as a member of Civil Society, he must be considered as a subject of the Governour of the Universe: And if a member of Civil Society, do it with a saving of his allegiance to the Universal Sovereign. We maintain therefore that in matters of Religion, no man's right is abridged by the institution of Civil Society and that Religion is wholly exempt from its cognizance. [James Madison, "Memorial and Remonstrance Against Religious Assessments," 1785]

Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them. [Karl Popper, "The Open Society and Its Enemies," 1962]