英语词源字典 - 在线词源网站

demon [demon 词源字典]: demon: [14] English acquired this word from Latin in two forms, classical Latin daemōn and medieval Latin dēmōn, which were once used fairly interchangeably for ‘evil spirit’ but have now split apart. Demon retains the sense ‘evil spirit’, but this was in fact a relatively late semantic development. Greek daímōn (source of Latin daemōn) meant ‘divine power, fate, god’ (it is probably related to Greek daíomai ‘distribute, allot’, which comes from an Indo- European base whose descendants include English tide and time).

It was used in Greek myths as a term for a minor deity, and it was also applied to a ‘guiding spirit’ (senses now usually denoted by daemon in English). It seems to be from this latter usage that the sense ‘evil spirit’ (found in the Greek Septuagint and New Testament and in the Latin Vulgate) arose.
=> pandemonium, time, tide[demon etymology, demon origin, 英语词源]
fiend: fiend: [OE] Fiend seems originally to have meant ‘hated person’. It was formed in prehistoric times from the past participle of a Germanic verb meaning ‘hate’ (represented in historic times by, for example, Old English fēon, Old High German fiēn, and Gothic fijan). In Old English its meaning had progressed to ‘enemy’ (which is what its German relative feind still means). Then towards the end of the first millennium AD we see evidence of its being applied to the ‘enemy’ of mankind, the Devil. From there it was a short step to an ‘evil spirit’ in general, and hence to any ‘diabolically wicked person’.
imp: imp: [OE] Old English impe meant ‘new shoot, sapling’. Its ultimate source was medieval Latin impotus ‘graft’, a borrowing from Greek émphutos, which itself was an adjective derived from the verb emphúein ‘implant’. In the early Middle English period it began to be transferred from plants to people, carrying its connotations of ‘newness’ or ‘youth’ with it, so that by the 14th century it had come to mean ‘child’.

And in the 16th century, in a development similar to that which produced the now obsolete sense of limb ‘naughty child’, it was applied to ‘mischievous children, children of the Devil’, and hence to ‘mischievous or evil spirits’.
inferno: inferno: [19] Etymologically, an inferno is that which is ‘below’. The word comes ultimately from Latin infernus, meaning ‘situated below, subterranean’. In ancient mythology, the nether regions were the abode of the dead, so inferna came to be used as the equivalent of Dis, and the Greek Hades. In Jewish and Christian belief, this basement area was the realm of evil spirits, and consequently in late Latin infernus came to cover much the same semantic ground as English hell.

In Italian this became inferno, and English adopted it (strongly under the influence of the Inferno of Dante’s Divine Comedy) in that form in the early 19th century. Its metaphorical use for ‘intense heat’, inspired by the stereotypical flames of hell, is a comparatively recent development. Meanwhile the related infernal [14] (from late Latin infernalis) had long since taken up residence in English, and by the 18th century was being used as an expletive (as in ‘their infernal cheek’).
nightmare: nightmare: [13] The mare of nightmare is not the same word as mare ‘female horse’. It comes from Old English mære, which denoted a sort of evil spirit or goblin which sat on sleepers’ chests and gave them bad dreams. That is what the compound nightmare meant too when it emerged in the early Middle English period, and the metaphorical application to the bad dream supposedly caused by this incubus is not recorded until the mid-16th century.
=> yell
ventriloquist: ventriloquist: [17] A ventriloquist is etymologically a ‘stomach-speaker’. The word is an anglicization of late Latin ventriloquus, a compound formed from Latin venter ‘stomach’ (source also of English ventral [18] and ventricle [14]) and loquī ‘speak’ (source of English colloquial [18], elocution [15], eloquent [14], loquacious [17], etc).

The ultimate model for this was Greek eggastrímuthos ‘speaking in the stomach’. The term was originally a literal one; it referred to the supposed phenomenon of speaking from the stomach or abdomen, particularly as a sign of possession by an evil spirit. It was not used for the trick of throwing one’s voice until the end of the 18th century.
=> colloquial, elocution, eloquent, locution, loquatious, ventral, ventricle
Asmodeus: evil spirit, prince of demons, from Latin Asmodaeus, from Greek Asmodaios, from Talmudic Hebrew Ashmeday, from Avestan Aeshma-dæva, "Aeshma the deceitful," from aeshma "anger," daeva- "spirit, demon."
boy (n.): mid-13c., boie "servant, commoner, knave, boy," of unknown origin. Possibly from Old French embuie "one fettered," from Vulgar Latin *imboiare, from Latin boia "leg iron, yoke, leather collar," from Greek boeiai dorai "ox hides." (Words for "boy" double as "servant, attendant" across the Indo-European map -- compare Italian ragazzo, French garçon, Greek pais, Middle English knave, Old Church Slavonic otroku -- and often it is difficult to say which meaning came first.)

But it also appears to be identical with East Frisian boi "young gentleman," and perhaps with Dutch boef "knave," from Middle Dutch boeve, perhaps from Middle Low German buobe. This suggests a gradational relationship to babe. For a different conjecture:
In Old English, only the proper name Boia has been recorded. ME boi meant 'churl, servant' and (rarely) 'devil.' In texts, the meaning 'male child' does not antedate 1400. ModE boy looks like a semantic blend of an onomatopoeic word for an evil spirit (*boi) and a baby word for 'brother' (*bo). [Liberman]

A noticable number of the modern words for 'boy', 'girl', and 'child' were originally colloquial nicknames, derogatory or whimsical, in part endearing, and finally commonplace. These, as is natural, are of the most diverse, and in part obscure, origin. [Buck]
Used slightingly of young men in Middle English; meaning "male negro slave or Asian personal servant of any age" attested from c. 1600. Exclamation oh, boy attested from 1892.
Davy Jones: "the spirit of the sea," 1751, first mentioned in Smollett's "The Adventures of Peregrin Pickle" (chapter 15) as an ominous and terrifying fiend who "presides over all the evil spirits of the deep, and is often seen in various shapes, perching among the rigging on the eve of hurricanes, shipwrecks and other disasters." Davy Jones's Locker "bottom of the sea," is 1803, from nautical slang, of unknown origin; second element may be from biblical Jonah, regarded as unlucky by sailors.
devil (n.): Old English deofol "evil spirit, a devil, the devil, false god, diabolical person," from Late Latin diabolus (also the source of Italian diavolo, French diable, Spanish diablo; German Teufel is Old High German tiufal, from Latin via Gothic diabaulus).

The Late Latin word is from Ecclesiastical Greek diabolos, in Jewish and Christian use, "Devil, Satan" (scriptural loan-translation of Hebrew satan), in general use "accuser, slanderer," from diaballein "to slander, attack," literally "throw across," from dia- "across, through" + ballein "to throw" (see ballistics). Jerome re-introduced Satan in Latin bibles, and English translators have used both in different measures.

In Vulgate, as in Greek, diabolus and dæmon (see demon) were distinct, but they have merged in English and other Germanic languages.

Playful use for "clever rogue" is from c. 1600. Meaning "sand spout, dust storm" is from 1835. In U.S. place names, the word often represents a native word such as Algonquian manito, more properly "spirit, god." Phrase a devil way (c. 1300) was originally "Hell-ward, to Hell," but by late 14c. as an expression of irritation.

Devil's books "playing cards" is from 1729, but the cited quote says they've been called that "time out of mind" (the four of clubs is the devil's bedposts); devil's coach-horse is from 1840, the large rove-beetle, which is defiant when disturbed. "Talk of the Devil, and he's presently at your elbow" [1660s].
elf (n.): "one of a race of powerful supernatural beings in Germanic folklore," Old English elf (Mercian, Kentish), ælf (Northumbrian), ylfe (plural, West Saxon) "sprite, fairy, goblin, incubus," from Proto-Germanic *albiz (cognates: Old Saxon alf, Old Norse alfr, German alp "evil spirit, goblin, incubus"), origin unknown; according to Watkins, possibly from PIE *albho- "white." Used figuratively for "mischievous person" from 1550s.

In addition to elf/ælf (masc.), Old English had parallel form *elfen (fem.), the plural of which was *elfenna, -elfen, from Proto-Germanic *albinjo-. Both words survived into Middle English and were active there, the former as elf (with the vowel of the plural), plural elves, the latter as elven, West Midlands dialect alven (plural elvene).

The Germanic elf originally was dwarfish and malicious (compare elf-lock "knot in hair," Old English ælfadl "nightmare," ælfsogoða "hiccup," thought to be caused by elves); in the Middle Ages they were confused to some degree with faeries; the more noble version begins with Spenser. Nonetheless a popular component in Anglo-Saxon names, many of which survive as modern given names and surnames, such as Ælfræd "Elf-counsel" (Alfred), Ælfwine "Elf-friend" (Alvin), Ælfric "Elf-ruler" (Eldridge), also women's names such as Ælfflæd "Elf-beauty." Elf Lock hair tangled, especially by Queen Mab, "which it was not fortunate to disentangle" [according to Robert Nares' glossary of Shakespeare] is from 1592.
exorcise (v.): c. 1400, "to invoke spirits," from Old French exorciser (14c.), from Late Latin exorcizare, from Greek exorkizein "banish an evil spirit; bind by oath" (see exorcism). Sense of "call up evil spirits to drive them out" became dominant 16c. Formerly also exorcize; a rare case where -ise trumps -ize on both sides of the Atlantic, perhaps due to influence of exercise. Related: Exorcised; exorcising.
exorcism (n.): early 15c., "a calling up or driving out of evil spirits," from Late Latin exorcismus, from Greek exorkismos "administration of an oath," in Ecclesiastical Greek, "exorcism," from exorkizein "exorcize, bind by oath," from ex "out of" (see ex-) + horkizein "cause to swear," from horkos "oath." Earlier in the same sense was exorcization (late 14c.).
exorcist (n.): "one who drives out evil spirits," late 14c., from Late Latin exorcista, from Ecclesiastical Greek exorkistes "an exorcist," from exorkizein (see exorcism).
familiar (adj.): mid-14c., "intimate, very friendly, on a family footing," from Old French famelier "related; friendly," from Latin familiaris "domestic, private, belonging to a family, of a household;" also "familiar, intimate, friendly," dissimilated from *familialis, from familia (see family). From late 14c. as "of or pertaining to one's family." Of things, "known from long association," from late 15c. Meaning "ordinary, usual" is from 1590s.

The noun meaning "demon, evil spirit that answers one's call" is from 1580s (familiar spirit is attested from 1560s); earlier as a noun it meant "a familiar friend" (late 14c.). The Latin plural, used as a noun, meant "the slaves," also "a friend, intimate acquaintance, companion."
ghoul (n.): 1786, goul, in the English translation of William Beckford's Orientalist novel "Vathek" (which was written in French), from Arabic ghul, an evil spirit that robs graves and feeds on corpses, from ghala "he seized."
invocation (n.): late 14c., "petition (to God or a god) for aid or comfort; invocation, prayer;" also "a summoning of evil spirits," from Old French invocacion (12c.), from Latin invocationem (nominative invocatio), noun of action from past participle stem of invocare "to call upon, invoke, appeal to" (see invoke).
Lilith: female evil spirit, in medieval Hebrew folklore the first wife of Adam, from Hebrew Lilith, from Akkad. Lilitu, which is connected by folk etymology with Hebrew laylah "night."
Mephistopheles: 1590s, the evil spirit to whom Faust sold his soul in the German legend, from German (1587), of unknown origin. According to the speculation of eminent Göthe scholar K.J. Schröer (1886) it is a compound of Hebrew mephitz "destroyer" + tophel "liar" (short for tophel sheqer, literally "falsehood plasterer;" see Job xiii:4). Klein writes that the names of devils in the Middle Ages "are in most cases derived from Hebrew."
obsess (v.): c. 1500, "to besiege," from Latin obsessus, past participle of obsidere "watch closely; besiege, occupy; stay, remain, abide" literally "sit opposite to," from ob "against" (see ob-) + sedere "sit" (see sedentary). Of evil spirits, "to haunt," from 1530s. Psychological sense is 20c. Related: Obsessed; obsessing.
obsession (n.): 1510s, "action of besieging," from French obsession and directly from Latin obsessionem (nominative obsessio) "siege, blockade, a blocking up," noun of action from past participle stem of obsidere "to besiege" (see obsess). Later (c. 1600), "hostile action of an evil spirit" (like possession but without the spirit actually inhabiting the body). Transferred sense of "action of anything which engrosses the mind" is from 1670s. Psychological sense is from 1901.
pandemonium (n.): 1667, Pandæmonium, in "Paradise Lost" the name of the palace built in the middle of Hell, "the high capital of Satan and all his peers," coined by John Milton (1608-1674) from Greek pan- "all" (see pan-) + Late Latin daemonium "evil spirit," from Greek daimonion "inferior divine power," from daimon "lesser god" (see demon).

Transferred sense "place of uproar" is from 1779; that of "wild, lawless confusion" is from 1865. Related: Pandemoniac; pandemoniacal; pandemonian; pandemonic.
pit (n.1): "hole, cavity," Old English pytt "water hole, well; pit, grave," from Proto-Germanic *puttjaz "pool, puddle" (cognates: Old Frisian pet, Old Saxon putti, Old Norse pyttr, Middle Dutch putte, Dutch put, Old High German pfuzza, German Pfütze "pool, puddle"), early borrowing from Latin puteus "well, pit, shaft." Meaning "abode of evil spirits, hell" is attested from early 13c. Pit of the stomach (1650s) is from the slight depression there between the ribs.
Puck: "mischievous fairy" (in "A Midsummer Night's Dream"), probably from pouke "devil, evil spirit" (c. 1300), from Old English puca, pucel "goblin," cognate with Old Norse puki "devil, fiend," of unknown origin (compare pug). Celtic origins also have been proposed. Capitalized since 16c. His disguised name was Robin Goodfellow.
Ralph: masc. proper name, shortened from Radulf, from Old Norse Raðulfr (Old English Rædwulf), literally "wolf-counsel," from rað "counsel" (see read (n.)) + ulfr "wolf" (see wolf (n.)). The Century Dictionary also lists it as English printers' slang for "An alleged or imagined evil spirit who does mischief in a printing house."
Satan (n.): proper name of the supreme evil spirit in Christianity, Old English Satan, from Late Latin Satan (in Vulgate in Old Testament only), from Greek Satanas, from Hebrew satan "adversary, one who plots against another," from satan "to show enmity to, oppose, plot against," from root s-t-n "one who opposes, obstructs, or acts as an adversary."

In Septuagint (Greek) usually translated as diabolos "slanderer," literally "one who throws (something) across" the path of another (see devil (n.)), though epiboulos "plotter" is used once.
In biblical sources the Hebrew term the satan describes an adversarial role. It is not the name of a particular character. Although Hebrew storytellers as early as the sixth century B.C.E. occasionally introduced a supernatural character whom they called the satan, what they meant was any one of the angels sent by God for the specific purpose of blocking or obstructing human activity. [Elaine Pagels, "The Origin of Satan," 1995]
sorcerer (n.): early 15c., "conjurer of evil spirits," displacing earlier sorcer (late 14c.), from Old French sorcier, from Medieval Latin sortarius "teller of fortunes by lot; sorcerer" (also source of Spanish sortero, Italian sortiere-; see sorcery). With superfluous -er, as in poulterer, upholsterer; perhaps the modern form of the word is back-formed from sorcery. Sorcerer's apprentice translates l'apprenti sorcier, title of a symphonic poem by Paul Dukas (1897) based on a Goethe ballad ("Der Zauberlehrling," 1797), but the common figurative use of the term (1952) comes after Disney's "Fantasia" (1940).
troll (n.1): supernatural being in Scandinavian mythology and folklore, 1610s (with an isolated use mid-14c.), from Old Norse troll "giant being not of the human race, evil spirit, monster." Some speculate that it originally meant "creature that walks clumsily," and derives from Proto-Germanic *truzlan, from *truzlanan (see troll (v.)). But it seems to have been a general supernatural word, such as Swedish trolla "to charm, bewitch;" Old Norse trolldomr "witchcraft."

The old sagas tell of the troll-bull, a supernatural being in the form of a bull, as well as boar-trolls. There were troll-maidens, troll-wives, and troll-women; the trollman, a magician or wizard, and the troll-drum, used in Lappish magic rites. The word was popularized in literary English by 19c. antiquarians, but it has been current in the Shetlands and Orkneys since Viking times. The first record of the word in modern English is from a court document from the Shetlands, regarding a certain Catherine, who, among other things, was accused of "airt and pairt of witchcraft and sorcerie, in hanting and seeing the Trollis ryse out of the kyrk yeard of Hildiswick."

Originally conceived as a race of malevolent giants, they have suffered the same fate as the Celtic Danann and by 19c. were regarded by peasants in in Denmark and Sweden as dwarfs and imps supposed to live in caves or under the ground.
They are obliging and neighbourly; freely lending and borrowing, and elsewise keeping up a friendly intercourse with mankind. But they have a sad propensity to thieving, not only stealing provisions, but even women and children. [Thomas Keightley, "The Fairy Mythology," London, 1850]
witch (n.): Old English wicce "female magician, sorceress," in later use especially "a woman supposed to have dealings with the devil or evil spirits and to be able by their cooperation to perform supernatural acts," fem. of Old English wicca "sorcerer, wizard, man who practices witchcraft or magic," from verb wiccian "to practice witchcraft" (compare Low German wikken, wicken "to use witchcraft," wikker, wicker "soothsayer").

OED says of uncertain origin; Liberman says "None of the proposed etymologies of witch is free from phonetic or semantic difficulties." Klein suggests connection with Old English wigle "divination," and wig, wih "idol." Watkins says the nouns represent a Proto-Germanic *wikkjaz "necromancer" (one who wakes the dead), from PIE *weg-yo-, from *weg- (2) "to be strong, be lively" (see wake (v.)).

That wicce once had a more specific sense than the later general one of "female magician, sorceress" perhaps is suggested by the presence of other words in Old English describing more specific kinds of magical craft. In the Laws of Ælfred (c.890), witchcraft was specifically singled out as a woman's craft, whose practitioners were not to be suffered to live among the West Saxons:
Ða fæmnan þe gewuniað onfon gealdorcræftigan & scinlæcan & wiccan, ne læt þu ða libban."
The other two words combined with it here are gealdricge, a woman who practices "incantations," and scinlæce "female wizard, woman magician," from a root meaning "phantom, evil spirit." Another word that appears in the Anglo-Saxon laws is lyblæca "wizard, sorcerer," but with suggestions of skill in the use of drugs, because the root of the word is lybb "drug, poison, charm." Lybbestre was a fem. word meaning "sorceress," and lybcorn was the name of a certain medicinal seed (perhaps wild saffron). Weekley notes possible connection to Gothic weihs "holy" and German weihan "consecrate," and writes, "the priests of a suppressed religion naturally become magicians to its successors or opponents." In Anglo-Saxon glossaries, wicca renders Latin augur (c. 1100), and wicce stands for "pythoness, divinatricem." In the "Three Kings of Cologne" (c. 1400) wicca translates Magi:
Þe paynyms ... cleped þe iij kyngis Magos, þat is to seye wicchis.
The glossary translates Latin necromantia ("demonum invocatio") with galdre, wiccecræft. The Anglo-Saxon poem called "Men's Crafts" has wiccræft, which appears to be the same word, and by its context means "skill with horses." In a c. 1250 translation of "Exodus," witches is used of the Egyptian midwives who save the newborn sons of the Hebrews: "Ðe wicches hidden hem for-ðan, Biforen pharaun nolden he ben." Witch in reference to a man survived in dialect into 20c., but the fem. form was so dominant by 1601 that men-witches or he-witch began to be used. Extended sense of "old, ugly, and crabbed or malignant woman" is from early 15c; that of "young woman or girl of bewitching aspect or manners" is first recorded 1740. Witch doctor is from 1718; applied to African magicians from 1836.
At this day it is indifferent to say in the English tongue, 'she is a witch,' or 'she is a wise woman.' [Reginald Scot, "The Discoverie of Witchcraft," 1584]
Mephistophelian: "Wicked; fiendish", Mid 19th century: from Mephistopheles, an evil spirit to whom Faust, in the German legend, sold his soul.