E. Yarshater, Cambridge, 1983, pp. Mary Boyce of Columbia named National Scholar at Clemson University . In short, Mary is an accomplished scholar, an effective leader, and a consummate University citizen. “Dahma Āfriti and some related problems,” BSOAS 56/2, 1993, pp. There has been much debate over the religion of the Achaemenid kings (see ACHAEMENID RELIGION) and determining the first king to become a Zoroastrian. 270-89. Review of Malcolm Colledge, The Parthians, BSOAS 31/3, 1968, pp. This view led her to stress both his visionary experience and his training as an Indo-Iranian priest, and to understand the Gāthās as in part, at least, meditations on the ritual (see “Zoroaster the Priest,” BSOAS 33/1, 1970, pp. 349-51. Boyce also believed it was critical to understand the way traditions were preserved orally. I first began to study the subject seriously in 1979, when I purchased a new book by Professor Mary Boyce entitled Zoroastrians: Their Religious Beliefs and Practices (1979).Although this volume was intended for general circulation, the author’s familiarity with the subject was evident. “Priests, Cattle and Men,” BSOAS 50/3, 1987, pp. 435-50; and “On Mithra in the Manichaean Pantheon,” in A Locust’s Leg: Studies in Honour of S. H. Taqizadeh, ed., W. B. Henning and E. Yarshater, London, 1962, pp. 41-63); “The Parthian: defenders of the land and faith,” (pp. 591-92. 125-47. Review of Behramgore Anklesaria, ed. W. Foy, London, 1978; repr. repr., 1996), Boyce began with a substantial discussion of the pre-Zoroastrian religion (pp. Her sadly unfinished HZ IV (With Albert de Jong, Parthian Zoroastrianism, 2 vols., HO, Leiden, forthcoming) will continue the narrative down to the end of the Arsacid period. Alan Williams, tr. View Mary E Boyce’s profile on LinkedIn, the world's largest professional community. She argues that the modern period has been neglected because philologists have dominated Zoroastrian studies and their interest wanes after the Pahlavi period (p. 165). Two particularly important works are her A Reader in Manichaean Middle Persian and Parthian, 1975; and A Word-List of Manichaean Middle Persian and Parthian, 1977. 1994; tr. 1151-165) and “The Manichaean Middle Persian Writings” (pp. She was generous with the time she gave to her students, and her tutorials, like those of Henning, could last for hours. 30-32. 277-82. It was something on which she had published in “On the calendar of Zoroastrian feasts,” BSOAS 33/3, 1970, pp. In the same year she published the first volume of her magnum opus, The History of Zoroastrianism, which appeared in the monograph series Handbuch der Orientalistik (Leiden:Brill). 3, Zoroastrianism Under Macedonian and Roman Rule, https://en.wikipedia.org/w/index.php?title=Mary_Boyce&oldid=985045242, Academics of Royal Holloway, University of London, Wikipedia articles with CANTIC identifiers, Wikipedia articles with SUDOC identifiers, Wikipedia articles with Trove identifiers, Wikipedia articles with WORLDCATID identifiers, Creative Commons Attribution-ShareAlike License, 1988, "The religion of Cyrus the Great", in A. Kuhrt and H. Sancisi-Weerdenburg, This page was last edited on 23 October 2020, at 16:46. But other than the deep compassion she evinces for the Zoroastrians, there is little in this chapter which grows out of her own life-changing field-work in Šarīfābād. Albert de Jong, The Independent, 28 April 2006, p. 46. 82-84. thesis, University of Oxford, 1981). In 1946 Boyce returned to Cambridge and embarked on her doctoral dissertation on “The Parthian hymn cycles” under the joint supervision of Henning and Harold W. Bailey (1899-1996). I am pleased to announce my appointment of MIT Professor Mary Cunningham Boyce as the new dean of Columbia’s Fu Foundation School of Engineering and Applied Science. The Letter of Tansar, tr. The Wisdom of the Sasanian Sages (Dēnkard VI) by Aturpāt-i Ēmētān, Boulder, CO, 1979 (commenced under Henning and concluded under Boyce given former’s departure to Berkeley, Ph.D. thesis, University of London, 1964). These radical scholarly theories are stated as simple fact rather than being argued for. 314-22. Homāyun Ṣanʿati [zāda], Soruš-e pir-e moḡān: yādnāma-ye Jamšid Sorušiān, ed. 4 (p. 148); “Pahlavi Literature” vol. It is the most substantial study of the religion in this period yet written. ...Was he Prophet and Teacher, or was he Priest? 35-40. 1-38; and “Preliminary note by Professor Mary Boyce to Agha Homayoun Sanati’s translation of her article ‘On the Calendar of Zoroastrian Feasts’,” Ātaš-e dorun, The Fire Within: Jamshid Soroush Soroushian Memorial Volume II, eds., Carlo Cereti and Farrokh Vajifdar, Bloomington, IN, 2003, pp. SCC1111 General Chemistry; SCC2301 Forensic and Analytical Chemistry to date, Tehran, 1995-96; Review: BSOAS 40/3, 1977, pp. Gignoux, Catalogue des sceaux, camées et bulles sasanides de la Bibliothèque Nationale et du Musée du Louvre II: Les sceaux et bulles inscrits, BSOAS 44/3, 1981, pp. Gignoux and A. Tafazzoli, Louvain, 1974, pp. Gherardo Gnoli, East and West 56/4, 2006, pp. 69-76; “On Varuna’s part in Zoroastrianism,” Mélanges linguistique offerts à Émile Benveniste, Paris, 1975, pp. Her mother, Nora, was a granddaughter of the noted historian of the Puritan revolution, Samuel Rawson Gardiner. Simultaneously she continued her studies, this time in Persian languages, under the guidance of Vladimir Minorsky at the School of Oriental and African Studies from 1945 to 1947. and ed., F. Vahman, Tehran, 1970, pp. In ZACV, Boyce emphasizes Zoroaster’s priestly training and that the Gāthās were meditations on the Yasnā he was performing (pp. 19-53. “Toleranz und Intoleranz im Zoroastrismus,” Saeculum 21/4, 1970, pp. The purity laws of the Vendidād, she argues, are based on Zoroaster’s dualistic conception of the world (p. 118). After completing her doctorate, she made several visits to Hamburg and Berlin to catalogue the Iranian manuscripts in the Manichean script. Dean Boyce will officially take over as Provost starting July 1, 2021. A Word-List of Manichaean Middle Persian and Parthian, with a Reverse Index by Ronald Zwanziger, Acta Iranica 9a, Tehran and Liège, 1977; tr. 908-15; “Some Parthian abecedarian hymns,” BSOAS 14/3, 1952, pp. “Some aspects of farming in a Zoroastrian village of Yazd,” Persica 4, 1969, pp. 65, 87-94); Narten apud Boyce, new foreword to HZ I, 3d repr., 1996, p. xiv, and suggested as quite probably so in Narten apud Hintze, BSOAS 65/1, 2002, p. 32; q.v. 568-70. 32-61), Boyce reconstructed the pre-Zoroastrian cosmology and cosmogony (see COSMOGONY AND COSMOLOGY i) by using mostly the Pahlavi Bundahišn alongside some parallels with Vedic thought because, as she enunciated in HZ I, p. 131, she believed that since Zoroaster was a moral thinker inspired by his vision of the divine, he probably accepted existing hypotheses rather than evolving cosmological ideas of his own. She was consulting editor to the EIr. 27: eine Sammlung von Zoroastrischen Gebeten, Beschwörungsformeln, Vorschriften und wissenschaftlichen Überlieferungen, BSOAS 40/1 1977, p. 160. Review of Guy Monnot, Penseurs musulmans et religions iraniennes: ‘Abd al-Jabbār et ses devanciers, BSOAS 40/1, 1977, p. 162. Review of François Decret, Mani et la tradition manichéenne, BSOAS 40/1, 1977, pp. Her father, William H. Boyce, was a Judge at the Calcutta high-court, then an institution of the British imperial government. Boyce was always keen to encourage others to study Zoroastrianism. John Hinnells, “BOYCE, MARY,” Encyclopædia Iranica, online edition, 2012, available at http://www.iranicaonline.org/articles/boyce-mary (accessed on 15 October 2012). Chapter 8 (ZACV, pp. But she also sees some liturgical developments as the scholar-priests studied the Avesta, for example, the Vendidād service performed between midnight and dawn, that is in the Ušahin Gāh, to ward off the powers of darkness (p. 135) and she believes the priests evolved more prayers and rites for the community but she maintains that the underlying teaching remained faithful to the prophet (pp. Complementing this textbook was a chrestomathy, again both ancient and modern, so that students could read the sources for themselves (Textual Sources for the Study of Zoroastrianism, Manchester, 1984; repr., Chicago, 1990). Mary Cunningham Boyce, a former MIT professor who is an expert in nanotechnology and materials research, is the new dean of the Fu Foundation School of Engineering and Applied Science. 269f., where she sees consistency between Strabo’s account of Cappadocian Zoroastrian practice and Zoroastrian practices in modern Iran). While she was still young, the family returned to England and she was sent to Wimbledon High School and then to Cheltenham Ladies’ College. Their combined citations are counted only for the first article. In 1952, she was awarded a doctorate in Oriental Studies from the University of Cambridge. In 1963â64, Boyce spent a research year among orthodox Zoroastrians of the 24 villages of Yazd, Iran. 1196-204), Camb. A distinguished scholar in the field of mechanical engineering and a devoted educator, Mary Boyce comes to Columbia after more than 25 years at MIT, where she is currently the Ford Professor of Engineering and Department Head of Mechanical Engineering. Her research was based on the photographs of the Turfan fragments (see TURFAN EXPEDITIONS), which Henning had brought from the Prussian Academy of Sciences (Preussiche Akademie der Wissenschaften) in Berlin. 11.1.17, p. 613: “[I]t has been a weakness in the western study of Zoroastrianism that it has concentrated largely on texts. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 86-87. 149-50. Review of Jacques Duchesne-Guillemin, Symbolik des Parsismus, BSOAS 25/3, 1962, pp. Boyce’s views on the date of Zoroaster, which was earlier than what most other scholars of Zoroastrianism had provided, did not enjoy universal acceptance and the debate on the topic continues to this day. After a discussion of the haoma ritual and the Gāthās, she concluded (p. “The two dates of the feast of Sada,” FIZ 21, 1976, pp. 447-59. Guba, E.G. 44-54. “Mary has been an exceptional colleague and department head, distinguishing herself in research, teaching and service,” says … 30-44. She also began to turn her attention to Zoroastrianism and published, for example, “Some Reflections on Zurvanism,” BSOAS 29/2, 1957, pp. 388-91. 84-85) and the gahāmbārs including Nowruz (ZACV, pp. BOYCE, Nora Elizabeth Mary (b. Darjeeling, India, 2 August 1920; d. London, 4 April 2006), scholar of Zoroastrianism and its relevant languages, and Professor of Iranian Studies at the School of Oriental and African Studies (SOAS) of the University of London (FIGURE 1). 38-40. In addition to her numerous articles in journals and Festschriften, Boyce was also a prolific contributor of 84 entries to EIr., 14 of which were written in collaboration with F. M. Kotwal (reviewed in Jamsheed Choksy, “Ancient Religions,” Iranian Studies 31/3-4, 1998 , pp. A History of Zoroastrianism: Under the Achaemenians, vol. Presented as the decennial Ratanbai Katrak Lectures at the University of Oxford (1975), it is cogently written and reflects concerns that would determine the course of her subsequent studies. 245-46. Review of Jean-Pierre de Menasce, Une encyclopédie mazdéenne: le Dēnkart. 45, Berlin, 1960). Shahbāzi, M.A., University of London, 1968 (studies with A. D. H. Bivar, Mary Boyce and D. N. MacKenzie). Judaism, 1, eds., W. Davies and L. Finkelstein, Cambridge, 1984, pp. 3-9. She summed this up in a little-known article published for the Open University program in Britain, “The Continuity of the Zoroastrian Quest,” in Man’s Religious Quest: a Reader, ed. 107, 112-16 where she stresses continuity in the Yašts which others such as Zaehner and Gershevitch have seen as backsliding into paganism, although she allows for a little of that). James Russell, Zoroastrianism in Armenia, Cambridge, MA, 1987 (Ph.D. thesis, University of London, 1982). 279-88; “Some remarks on the transmission of the Kayanian heroic cycle,” Serta Cantabrigiensia, Wiesbaden, 1954, pp. Current Teaching. During this stage of her career she was also active in scholarly bodies: she served the Corpus Inscriptionum Iranicarum from its inception as secretary and treasurer (1955-70) alongside Henning as chairman; the Council of the Royal Asiatic Society (1956-60, 1965-68) and the editorial board of the journal, Asia Major (1962-76). Omid Behbehāni and Abu’l-Ḥasan Tahāmi as Fehrest vāžegān-e adabiyāt-e mānavi, Tehran, 2006; Review: BSOAS 42/3, 1979, pp. K. Mazdāpur, Tehran, 2002, pp. Mary Boyce. 229-45). and tr. 1, 11. 119, 128, 130). Fischer himself resided in Yazd during 1970-71 to collect anthropological materials for his doctoral research, “Zoroastrian Iran between myth and praxis,” unpubl. 513-39 which thesis she herself refuted in her last articles, “Further on the Calendar of Zoroastrian Feasts,” Iran 53, 2005, pp. The Manichaean Hymn Cycles in Parthian, London Oriental Studies 3, London, 1954; Reviews: BSOAS 29/2, 1957, pp. Another key theme in the final chapter is how the teachings underpin the daily life and ideals of these remote and oppressed Zoroastrians (ZACV, pp. II, Copenhagen, 1968, pp. Nora Elisabeth Mary Boyce Born August 2, 1920(1920 08 02) Darjeeling, India Died April 4, 2006(2006 04 04) (aged 85) Occupation Philologist Known f In this word-list she used material collected by Henning and generously passed on by his widow, Maria Henning (see Boyce’s “Obituary: Walter Bruno Henning,” BSOAS 30/3, 1967, pp. By this time she was already an honorary member of the American Oriental Society (1976) and a foreign member of the Royal Danish Academy of Sciences and Letters (1978). “Great Vayu and Greater Varuna,” BAI 7, n.s., 1993 , pp. 1986, pp. 9 (pp. A History of Zoroastrianism: the Early Period, vol. “The Poems of the Persian Sibyl and the Zand ī Vahman Yašt,” Études irano-aryennes offertes à Gilbert Lazard, Cahiers de Studia Iranica 7, Paris, 1989, pp. 661-79 [special EIr. The successor volume HZ III (Zoroastrianism under Macedonian and Roman Rule, HO I.1.2.2, Leiden, 1991), co-written with Frantz Grenet who authored chapters 3 on Susa and Elymais and 7 on Eastern Iran ca. Zoroastrians: their Religious Beliefs and Practices, Library of Religious Beliefs and Practices, London, 1979; 3d ed. The Professor Mary Boyce Prize for the study of Asian religions has been instituted by the Royal Asiatic Society in her memory. “Maneckji Limji Hataria in Iran,” Golden Jubilee Volume: K. R. Cama Oriental Institute, Bombay, 1969, pp. 163-91) is that which has been seen to be the lynchpin of her general theories, namely, the fidelity and endurance of the ancient teachings and practices, not only from the time of the prophet, but even from pre-Zoroastrian times. “[Zoroastrianism] Early Days,” Man’s Religious Quest: a Reader, ed. Bahman Morādiān, Farvahar 41/9-10, 2007, pp. 67-76), Literatur, HO I.IV.2, Leiden and Cologne, 1968. 217f. Login to Scholar to join and create private or public communities, connect with peers, comment on updates and create publishable works. The first substantial indicator of Boyce’s grand theory of the continuity of Zoroastrian belief and practice emerged in volume I of her magisterial four-volume, A History of Zoroastrianism (hereinafter HZ). 93-111. Mary Boyce. 171-90. He is perpetually striving to persuade men of the truth of a great message, obedience to which will bring them everlasting life. 620-24. Review of R. Ghirshman, L’Iran et la migration des Indo-Aryens et des Iraniens, JAOS 99/1, 1979, pp. A Reader in Manichaean Middle Persian and Parthian: Texts with Notes, Acta Iranica 9, Tehran and Liège, 1975; tr. 596-97. Review of Sven Hartman, Parsism: the religion of Zoroaster, BSOAS 45/3, 1982, pp. Columbia University President Lee C. Bollinger today announced his appointment of Mary Cunningham Boyce as the new Dean of the Fu Foundation School of Engineering and Applied Science, effective July … First, she had studied ancient texts from a linguistic perspective and, although she did not have a strictly religious upbringing, living with devout Zoroastrians stimulated her interest in the religious aspect of their lives. Samuel Lieu, Manichaeism in the Later Roman Empire and Medieval China: a Historical Survey [with a foreword by Mary Boyce], Manchester, 1985, repr., 1999 (unofficial external supervision, D.Phil. The lives of the villagers are described with compassion and understanding and consistently interpreted in the light of belief and traditional practice to demonstrate how piety permeated every aspect of life, especially the account of the purity laws and, particularly, menstruation (pp. Her Ratanbai Katrak lecture series were published in 1977 as A Persian Stronghold of Zoroastrianism. 362-468; also idem, “Persian Religion in the Achaemenid Age,” Camb. 281-91. “The Zoroastrian houses of Yazd,” Iran and Islam: in memory of the late Vladimir Minorsky, ed., C. E. Bosworth, Edinburgh, 1971, pp. “Rapithwin, Nō Rūz, and the feast of Sade,” Pratidānam: Indian, Iranian and Indo-European studies presented to Francisicus Bernardus Jacobus Kuiper, ed., J. C. Heesterman et al., The Hague and Paris, 1968, pp. In 1975, Boyce presented the results of her research at her Ratanbai Katrak lecture series at Oxford University. I, HO I.1.2.2A, Leiden, 1975; 3d corr. 52-68; “On Mithra’s part in Zoroastrianism,” BSOAS 32/1, 1969, pp. A year later, in 1947, she was appointed to a lectureship in Iranian studies at SOAS. “The pious foundations of the Zoroastrians,” BSOAS 31/2, 1968, pp. In 1992, she published Zoroastrianism: Its Antiquity and Constant Vigour as part of the Columbia Lectures on Iranian Studies which she had delivered there in 1985. She was a member of the Council of the Royal Asiatic Society, honorary member of the American Oriental Society, member of the Royal Danish Academy of Sciences and Letters, and was the first secretary and treasurer of the Corpus Inscriptionum Iranicarum. University of Canterbury, Christchurch, Aotearoa New Zealand - Cited by 207 - Māori - corpora - lexicography - indigenous - bicultural Boyce remained professor at SOAS until her retirement in 1982, continuing as Professor Emerita and a professorial research associate until her death in 2006. 3-9. 279-84. 137-40). “The teachings of Zoroaster,” (pp. This is a program of the U.S. Department of State with funding provided by the U.S. Government, administered by IIE. 100-107; see BINAMĀZI) and the barašnom-e no-šwa or ablution of the nine nights (pp. from Turfan, with additions and corrections to Manichaean hymn-cycles in Parthian,” published in Mitteilungen des Instituts für Orientforschung IV, 2, 1956, pp. In a footnote, however, Grenet accepts the story citing parallel accounts (but also see p. Homāyun Ṣanʿatiʾzāda, as Tārikh-e kiš-e Zartošt, 3 vols. ʿAskar Bahrāmi as Zardoštiyān: bāvarhā va ādāb-e dini-ye ānhā , Tehran, 2002, 10th repr., 2009; Review: ArOr 50/1, 1982, pp. Iran, 3(2), ed. 454-65. 31-66) and “The Manichean Literature in middle Iranian,” (pp. for Iranian religions (1982-97) and a member of its international advisory committee (1997-2006). 386-87, JAOS 78/1, pp. “The Zoroastrian villages of the Jūpār range,” Festschrift für Wilhelm Eilers, ed., G. Wiessner, Wiesbaden, 1967, pp. W. B. Henning Memorial Volume, eds., Mary Boyce and Ilya Gershevitch, London, 1970. Mary E has 5 jobs listed on their profile. II, HO I.1.2.2A, Leiden, 1982; Review: JRAS, 1984, pp. 781-85). But she saw the cult of the fravašis as perhaps a deviation from Zoroaster’s teaching (ZACV, pp. “Zoroaster’s Theology: Translation as an obstacle to understanding,” Tradition und Translation … Festschrift für Carsten Colpe, eds., C. Elsas et al., Berlin and New York, 1994, pp. ; also “On the antiquity of Zoroastrian apocalyptic,” BSOAS 47/1, 1984, pp. 111-37), part of which Boyce observed personally (pp. There she met her future mentor, Walter Bruno Henning, under whose tutelage she began to study Middle Iranian languages. Dean Mary Boyce will assume the position of Provost next year. Delphine Menant’s Les Parsis, tr. 4, pp. 375-79. Chadwick’s wife and collaborator in scholarship, Nora Kershaw Chadwick (1891-1972), had enrolled to study Persian under Professor Vladimir Minorsky (1877-1966) at SOAS, which had been temporarily relocated to Cambridge during the war, and Boyce followed her lead. Mary_Boyce - WikiMili, The Free Encyclope Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. 133-35). In a purely academic study of religion it is possible to make a subjective choice of what seems significant whereas encounters with a living faith force one to accept its adherents’ own understanding of its essentials, which are likely, moreover, to be embodied in its main observances.” Having studied with devout priests, she came to take a different view of priesthood from that which had dominated Protestant scholarship as exemplified by J. H. Moulton (Early Zoroastrianism, Hibbert Lectures, London, 1913, pp. Her contribution, an annotated English translation of the text, was published later (Rome, 1968). 76f.) expounded in the Pahlavi literature (see MIDDLE PERSIAN LITERATURE). 22-177) which she also believed to be part of that great continuity (except Zoroaster only venerated beings that were spәntā). Another first was a departure in the organization and presentation of the six Bai Ratanbai Katrak Lectures delivered decadally by a particular invitee since their subvention (1923) and inauguration (1925) at Oxford: the 2009 series consisted of six speakers, all of whom commemorated and focused on Mary Boyce’s scholarship. 889-919. Review of H. W. Bailey, The Culture of the Sakas in Ancient Iranian Khotan, JRAS, 1983, pp. Mary Boyce of Columbia has been named one of 10 National Scholars at Clemson University for 2019. When she goes on to discuss Zoroastrian influence on the Jews (HZ III, pp. Lanham, MD, 1989. Review: Michael Fischer, Iranian Studies 10/4, 1977, pp. John Hinnells, The Guardian, 11 April 2006, p. 31, reprinted in Z(oroastrian) T(rust) F(unds) of E(urope) News, September 2006, pp. For example, Boyce rejected the credibility of the Onesicritus story in which the citizens of Bactra (see BACTRIA) threw their old people outside the city wall to be eaten by dogs, for she found it “unthinkable that in any Zoroastrian community there should have been a practice of allowing the old or the sick to be eaten alive by dogs” because it would go against the doctrine that death is the work of Ahriman and one should not hasten death and burden one’s soul with sin (p. 7, n. 24). xxi–xxvi; an earlier one including personalia is in Bio-bibliographies de 134 Savants, Acta Iranica 20, Leiden, 1979, pp. , and Y.S. BOYCE, Nora Elizabeth Mary (b. Darjeeling, India, 2 August 1920; d. London, 4 April 2006), scholar of Zoroastrianism and its relevant languages, and Professor of Iranian Studies at the School of Oriental and African Studies (SOAS) of the University of London ().. Mary Boyce was born in India where her father, William H. Boyce, was a High Court Judge in Calcutta. Other articles on Manichean topics include, “Sadwēs and Pēsūs,” BSOAS 13/4, 1951, pp. Boyce started her new job July 1, coming to Columbia after more than twenty-five years at MIT, where she recently chaired its mechanical-engineering department. Moṣṭafi Farhudi, Eṭṭelāʿāt, 15 Tir 1383 Š./5 July 2006, p. 6. Peshotan Anklesaria, “A Critical edition of the unedited portion of the Dādestān-i dīnīk,” (joint supervision with Henning, unpubl. 20-29. Review of Malcolm Colledge, The Parthian Period, BSOAS 53/2, 1990, pp. Mary Boyce, Textual Sources for the Study of Religion, Manchester, 1984; repr. 8-9 and Hamazor 4I/2, 2006, pp. Second, it transformed her whole perspective of the study and history of the religion. She was so keen to perpetuate the study of Zoroastrianism that in her will she bequeathed her estate to SOAS for the founding of a professorship in Zoroastrian studies and her library to The Ancient India & Iran Trust, Cambridge, of which she was an Honorary Fellow. 18.1 Mary Boyce and the Yazd Locale. Ph.D. thesis, University of London, 1998). 10-34; and “Haoma, priest of the sacrifice,” in W. B. Henning Memorial Volume, eds., M. Boyce and I. Gershevitch, London, 1970, pp. 66-68. “Mithra the King and Varuna the Master,” Philologica et Linguistica. Edith Cowan University, Perth, Western Australia. around 1200, seems the most reasonable one to postulate” (ZACV, p. 45, and a view she confirmed in the foreword to Zoroastrians, 2001, p. xiii), and locating the prophet’s homeland as the Inner Asian Steppes (see AVESTAN GEOGRAPHY). “The bipartite society of the ancient Iranians,” Societies and Languages of the ancient Near East: studies in honour of I. M. Diakonoff, eds., M. Dandamayev et al., Warminster, 1982, pp. 0 Reviews . “Some Further Reflections on Zurvanism,” Iranica Varia: papers in honor of Professor Ehsan Yarshater, Acta Iranica 30, Leiden, 1990, pp. D. M. Lang, London, 1971, pp. Her speciality remained the religions of speakers of Eastern Iranian languages, in particular Manichaeanism and Zoroastrianism. In an email sent to students and faculty, President Lee Bollinger announced the appointment of Dean Mary C. Boyce as the University’s new Provost. Shaul Shaked, tr. A Catalogue of the Iranian Manuscripts in the Manichean Script in the German Turfan Collection, Institut für Orientforschung 45, Berlin, 1960; Review: BSOAS 28/1, 1965, pp. 3-7. 22-38). And likewise the doctrine of the Amәša Spәntas and the detailed eschatology (ZACV, p. “Iconoclasm among the Zoroastrians,” Christianity, Judaism, and other Greco-Roman cults: studies for Morton Smith at sixty, ed., J. Neusner, Leiden, 1975, pt. Yumiko Yamamoto, “The Zoroastrian Temple Cult of Fire in Archaeology and Literature (I),” Orient: Report of the Society for Near Eastern Studies in Japan 15, 1979, pp. 261-70. They were published as A Catalogue of the Iranian Manuscripts in Manichean script in the German Turfan Collection by the Institut für Orientforschung of the Deutsche Akademie der Wissenschaften (nr. 209-18. 15-22). 56-73, 298-313. Mary C. Boyce Appointed Provost of Columbia University. For the Dean of SEAS at Columbia University, see, John R. Hinnells, âBoyce, (Nora Elisabeth) Mary (1920â2006)â, Oxford Dictionary of National Biography, Oxford University Press, Jan 2010; online edn, Sept 2012, Royal Danish Academy of Sciences and Letters, A History of Zoroastrianism: Vol 1, The Early Period, Zoroastrians: Their Religious Beliefs and Practices, Textual Sources for the Study of Zoroastrianism, A History of Zoroastrianism: Vol. 229ff.) It is worth looking at this volume in more detail as it is the last monograph she published based on her five Columbia Lectures on Iranian Studies, delivered in 1985 at the Center for Iranian Studies in New York. ©2020 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. Arnavaz Mama, Parsiana 29/1, August 7, 2006, pp. The influence of Henning was considerable since he too had studied these fragments. After a short spell in the Land Army during the early years of the war, she went to Newnham College, Cambridge and read English for Part I of her degree, and Archaeology and Anthropology for Part II, graduating with a double first in 1943. 139-41. Ph.D. thesis, University of Tehran, 1966 (preliminary research under W. B. Henning and principal draft completed under Mary Boyce and D. N. MacKenzie at SOAS, London and subsequently J. P. de Menasce at ÉPHE, Paris). The turning point in her life was a 12-month study-leave in the Zoroastrian villages around Yazd, notably in Šarifābād in 1963-64. 99-115), A Zoroastrian Tapestry: Art, Religion and Culture, eds., P. Godrej and F. Punthakey Mistree, Ahmedabad and Cliffedgeway, NJ, 2002. “An old village dakhma of Iran,” Mémorial Jean de Menasce, eds., Ph. 95-105. 67-104 (M. Phil thesis, University of London, 1978). (Optional) Enter email address if you would like feedback about your tag. 145-95, carries the study of Zoroastrianism beyond the Sasanian period into the period under Islamic rule (also idem, “Zoroastrianism in Iran after the Arab Conquest,” A Zoroastrian Tapestry: Art, Religion and Culture, eds., P. Godrej and F. Punthakey Mistree, Ahmedabad and Cliffedgeway, NJ, 2002, pp. Idem, “On the role of the laity in the history of Zoroastrianism,” (unpubl. I am delighted she has agreed to serve as Provost and look forward to working even more closely with her in the years to come. 61-63. Each read the other’s manuscript, commented, and often arrived at different conclusions. , Cyrus the great ( see infra ) Dictionary of the land and faith ”... Join and create private or public communities, connect with peers, comment updates!, Daily Telegraph, 28 April 2006, pp 54/2, 1991, pp... MC Boyce, a., John Hinnells, Harmondsworth, 1984 ; repr 297-308 ; “ on the problem of the (... Series were published in 1977 as a prose liturgical creation of the Sakas in imperial! Is an Associate Professor within the School of Science annotated, up to,. The King and Varuna the Baga, ” Man ’ s Zoroastrians, including founder. Darjeeling, India, the Parthian Period, HO I.1.2.2A, Leiden, 1981, pp she began to Zoroastrianism... 1995-96 ; Review: JRAS, 1983, pp religion is named her... Obychai, Moscow, 1987 ) BSOAS 45/3, 1982, pp to discuss Zoroastrian influence on the Orthodoxy Sasanian!, encouraged and where necessary chided all who came to her for help: Zoroastrianism Under and..., mary boyce scholar, 1992, pp the doctrine of the Magi: a of! B. Henning Memorial Volume, eds., W. Davies and L. Finkelstein, Cambridge she studied,... P. 143 Manicheism and the detailed eschatology ( ZACV, pp Guide to Eastern Literatures ed! The truth of a great message, obedience to which will bring them life. Avesta, BSOAS 70/1, 2006, pp century, a History of Zoroastrianism: the international Journal of Studies... Understanding of storytelling ' Journal of American Folklore 82: 313 -.... General Reader, she sees a great continuity not only within Zoroastrianism but also see p English of... Dīnīk, ” Mémorial Jean de Menasce, Une encyclopédie mazdéenne: le Dēnkart Liège, 1975 tr... ’ in the Letter of Tansar JRAS, 1957, pp, l ’ Iran et la des. L ’ Iran et la migration des Indo-Aryens et des Iraniens, JAOS 99/1, 1979 pp... Fact rather than being argued for ( Farvardīn-Ordibehešt, 1385 Š./2006 ), Literatur HO! Serta Cantabrigiensia, Wiesbaden, 1954, pp he Priest texts with Notes, Iranica. Mary is an accomplished Scholar, an effective leader, and it was later! The international Journal of ancient Iranian Khotan, JRAS, 1968 ) barašnom-e no-šwa ablution. Mithra Khšathrapati and his brother Ahura, ” in Diyānat-e Zartošti, tr ablution the... Starting July 1, eds., W. Davies and L. Finkelstein, Cambridge,,..., 1954 ; Reviews: BSOAS 40/3, 1977 in Bio-bibliographies de Savants... 1383 Š./14 July 2006, pp in Achaemenid and Parthian Studies in two ways: with. But she maintains that at the Calcutta high-court, then an institution the. Der Zoroastrismus, ” BAI 4, 1969, pp Education Award Zarathushtrian,... Personality, JRAS, 1983, pp, 1991. Review ; the of! Literatures, ed, Cattle and men, ” BSOAS 33/3, 1970, pp Under. Scholar of Iranian Studies at SOAS ( 1982-2006 ) of Asian religions has been instituted by the U.S.,... Infra ) study-leave in the Achaemenid Age, ” Man ’ s part in Zoroastrianism, teaching for...: being an enlarged & copious annotated, up to date, Tehran, 1995-96 Review. Continuity ( except Zoroaster only venerated beings that were spәntā ) ” Camb, it her! 1957, pp Persian Literature, ” Camb Journal of ancient Iranian Khotan JRAS. To hold professorships ( see Cyrus iii ) s priestly training and that the erected! Text, was a Judge at the end of the Zoroastrians, ” BSOAS,!, 1958 ) 1955 ; repr discuss Zoroastrian influence on the Zoroastrian cult! Light on both Manicheism and the Gāthās, she wrote a succinct in! Been named one of the prophet ( ZACV, pp 21/4, 1970, Costa,! 51-72 ; and “ the Parthian Period, BSOAS 70/1, 2006, online and the. Discussion of the Zoroastrian temple cult of fire, ” ( unpubl Literature ” vol,. Die Aməša Spəṇtas im Avesta, BSOAS XVII/3, 1955, pp on the Orthodoxy of Sasanian,... Samuel Rawson Gardiner, and it was something on which she also it. ( joint supervision with Henning, Under whose tutelage she began to study Zoroastrianism Yasnā he was (... Newsletter 18/1, ( Farvardīn-Ordibehešt, 1385 Š./2006 ), unlike most works on Zoroastrianism Russell, Nāme-ye Bāstān... 53/2, 1990, pp, 1994-96 ” Illustreret religionshistorie, eds., Mary is accomplished! Of Johanna Narten, Die Kopenhagener Handschrift Cod 67-71. Review of Jacques emerito. Than two chapters s profile on LinkedIn, the Pahlavi Rivāyat of Āturfarnbag and Farnbag-srōš, BSOAS 45/3, ;! With Frantz Grenet, a large measure of agreement has been reached Living religions 1997! Former MacVicar Faculty Fellow and mary boyce scholar the Joseph Henry Keenan Innovation in Undergraduate Education Award being... Hz I ( the Early Period, BSOAS XVII/3, 1955, pp citing parallel accounts but! Light on both Manicheism and the Middle Iranian languages, in particular Manichaeanism and Zoroastrianism Cantabrigiensia Wiesbaden! After her ( listed chronologically ) Georg Morgenstierne I, HO I.IV.2, Leiden, 1975 ; 3d.... Also be noted in this respect: “ Some Parthian abecedarian hymns ”. Wiesbaden, 1954, pp is named after her, Zurvan: a compendium of Zoroastrian and. Oriental Institute, Bombay, 1994-96, London Oriental Studies from the Studies of Zurvanism made in this:! To Eastern Literatures, ed is a program of the fravašis as perhaps a from... Of Eastern Iranian languages, and a contribution by Roger Beck, vol School. She sees a great continuity not only within Zoroastrianism but also with pre-Zoroastrian thought M. Murzban and A. Tafazzoli Louvain. Zurvan: a Zoroastrian village of Yazd, notably in Šarifābād in.! With funding provided by the Royal Asiatic Society 's annual Boyce Prize outstanding! Hystaspes ) and chapters cited supra in entry, also note the following Studies!, summer 2006, p. 6 XXXVIII-PHS 9, Tehran and Liège, 1977, pp since too! Ph.D. thesis, University of mary boyce scholar ( 1944-46 ) the religion of empires ” ( pp Early retirement became!
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