houri
Language: English
Part of speech: noun
Pronunciation: enpr: ho͝o′rē
ipa: /ˈhʊəɹi/
rhymes: -ʊəɹi
Forms: form: houris
Etymology: From French houri, from Persian حوری (hurî), from Arabic حُورِيّ (ḥūriyy) and Arabic حُورِيَّة (ḥūriyya), adjective and feminine singulative of حُور (ḥūr) from Classical Arabic حُورٌ عِينٌ (ḥūrun ʕīnun, “fair maidens, black-eyed ones”). See أَحْوَر m (ʔaḥwar), حَوْرَاء f (ḥawrāʔ) for the base adjective.
Senses: examples: text: They went through the courtyard, past a naked copper houri tilting a water-jar that merely dripped[.]
ref: 1961, Xavier Herbert, Soldiers' Women, Netley, SA: Fontana Books, published 1978, page 53:
text: We cannot go into the technical details of his methodology but it allows Luxenberg, to the probable horror of all Muslim males dreaming of sexual bliss in the Muslim hereafter, to conjure away the wide-eyed houris promised to the faithful in suras XLIV.54; LII.20, LV.72, and LVI.22. Luxenberg's new analysis, leaning on the Hymns of Ephrem the Syrian, yields "white raisins" of "crystal clarity" rather than doe-eyed, and ever willing virgins - the houris.
ref: 2002 January 12, Ibn Warraq, “Virgins? What virgins?”, in The Guardian:
text: The repetition of material about the houri suggests that the popularization of that figure occurred as early as the ninth century and continued well into the twelfth century. By then, the houri had become a kind of metonymy for the Garden, as well as an accepted object. A new role of the houri as the superlative being of the Garden emerged through the use of traditions, and most of all the structure of the text. Al-Qadi's text provides an excellent example of the importance of the houri.
ref: 2009, Nerina Rustomji, The Garden and the Fire: Heaven and Hell in Islamic Culture, Columbia University Press, →ISBN, page 114:
text: What if in paradise there are no houris waiting? / What if but all you get are grapes, succulent grapes? / What if it's all just a mistake in the translation?
ref: 2013, “What If…?”, in Still Smiling, performed by Teho Teardo and Blixa Bargeld:
text: Although the beauty of houris is described in terms of cosmic pureness and sumptuary materials, the qiyan are understood through attributes and affects. Yet, the houris have one constitutive attribute. They are fair and they have big eyes. Is the houri based on any particular model of beauty or a kind of female slave? Ibn Butlan, in his Risalafi shira'al-raqiq wa-taqlib al-abid, offers a rubric for female slaves; however, the descriptions of houris do not align with other descriptions of slaves.
ref: 2017, Matthew S. Gordon, Kathryn A. Hain, Concubines and Courtesans: Women and Slavery in Islamic History, Oxford University Press, →ISBN, page 274:
topics: Islam
lifestyle
religion
glosses: A beautiful virgin girl supposed to dwell in Paradise for the enjoyment of the faithful.
examples: text: I would not exchange this one little English girl for the Grand Turk’s whole seraglio; gazelle-eyes, houri forms and all!
ref: 1847 October 16, Currer Bell [pseudonym; Charlotte Brontë], chapter IX, in Jane Eyre. An Autobiography. […], volume II, London: Smith, Elder, and Co., […], →OCLC, page 242:
text: “The town is full of temptations, sir,” continued Pen. The old gentleman thought of that houri, Mrs. O’Leary.
ref: 1848 November – 1850 December, William Makepeace Thackeray, chapter 74, in The History of Pendennis. […], volume (please specify |volume=I or II), London: Bradbury and Evans, […], published 1849–1850, →OCLC:
glosses: Any voluptuous, beautiful woman.