Their combined citations are counted only for the first article. Homāyun Ṣanʿati [zāda], Bokārā 50, (Farvardīn-Ordibehešt, 1385 Š./2006), pp. In 1975, Boyce presented the results of her research at her Ratanbai Katrak lecture series at Oxford University. Her father, William H. Boyce, was a Judge at the Calcutta high-court, then an institution of the British imperial government. Iran, 3(2), ed. 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. Lanham, MD, 1989. Review: Michael Fischer, Iranian Studies 10/4, 1977, pp. Within a year she was appointed Assistant Lecturer in Anglo-Saxon Literature and Archaeology at Royal Holloway College, University of London (1944-46). Frantz Grenet, Stud. 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. Iran, 3(2), ed. 632-33. “A tomb for Cassandane,” Orientalia Jacques Duchesne-Guillemin emerito oblata, Acta Iranica 23, Leiden, 1984, pp. thesis, University of London, 1985). 119-20. 133-35). After a discussion of the haoma ritual and the Gāthās, she concluded (p. 250-50 BCE, with a contribution by Roger Beck on the Zoroastrian pseudepigrapha, is certainly the largest study undertaken of Zoroastrianism in these two eras. BRILL, 1982 - Zoroastrianism - 306 pages. 50-58. Review of R. C. Zaehner, The Teachings of the Magi: a compendium of Zoroastrian beliefs, JRAS 1957, pp. 33-37. 513-39 which thesis she herself refuted in her last articles, “Further on the Calendar of Zoroastrian Feasts,” Iran 53, 2005, pp. In an exceptional move, the Zoroastrian Trust Funds of Europe, London, held a memorial liturgy for her and posthumously declared her an “Honoured Friend” by a change in its constitution to permit bestowal of this title on non-Zoroastrians (British Association for the Study of Religions Bulletin 111, 2007, p. 4). Current Teaching. ʿAskar Bahrāmi as Zardoštiyān: bāvarhā va ādāb-e dini-ye ānhā , Tehran, 2002, 10th repr., 2009; Review: ArOr 50/1, 1982, pp. 11.1.17, p. 613: “[I]t has been a weakness in the western study of Zoroastrianism that it has concentrated largely on texts. 62-80. 0 Reviews . 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). E. Yarshater, Cambridge, 1983, pp. 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). She asserts that the statues erected in Achaemenid and Parthian times were removed as more fire temples were built (p. 141). her Zoroastrianism: its antiquity and constant vigour, 1992, p. 105, for now attributing its founding to Zoroaster’s early followers). A Last Stronghold of Traditional Zoroastrianism, Teaching Aids for the Study of Inner Asia 7, Bloomington, 1977. 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. To complement her knowledge drawn from Iran she also began a fruitful collaboration with Firoze Kotwal, a Parsi High Priest (and temporary lecturer in Zoroastrian rituals, SOAS, 1973) endowed with an encyclopedic knowledge of Zoroastrian liturgy, whence their joint study in two installments on “Zoroastrian bāj and drōn,” BSOAS 34/1-2, 1971, pp. 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. 3-9. M. Boyce, Serie Orientale Roma XXXVIII-PHS 9, Rome, 1968. Zoroastrianism: its Antiquity and Constant Vigour, Columbia Lectures on Iranian Studies 7, Costa Mesa, CA, 1992; tr. “Der Zoroastrismus,” Saeculum Weltgeschichte: Neue Hochkulturen in Asien …, eds. 19-53. 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. 3-7. 746-48) Dictionary of the Middle Ages, ed., J. Strayer, New York, 1982-89. 47 likes. 64-68) and in which rite, she believed, Zoroaster was involved in animal sacrifice (p. 69). The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. Born on 2 August 1920 in Darjeeling, India, she was educated in England first at Wimbledon High School and Cheltenham Ladies’s College, and Historia, Pluralitas, Universitas: Festschrift für Helmut Humbach  zum 80 … eds., M. Schmidt and W. Bisang, Trier, 2001, pp. In HZ I (The Early Period, HO I.1.2.2A, Leiden, 1975; 3d corr. Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. Mary E has 5 jobs listed on their profile. W. Foy, London, 1978; repr. 31-66) and “The Manichean Literature in middle Iranian,” (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. 359-72. 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. Mary Boyce of Columbia named National Scholar at Clemson University . 508-26. Gherardo Gnoli, East and West 56/4, 2006, pp. Bahman Morādiān, Farvahar 41/9-10, 2007, pp. The range of her contributions to the study of Iran in general, and Zoroastrianism in particular, is inestimable. 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. Alan Williams, tr. In 1963–64, Boyce spent a research year among orthodox Zoroastrians of the 24 villages of Yazd, Iran. ): “There is thus no reliable evidence from the Gāthās to set against the tradition and the observance of Zoroaster’s followers, which testify to his maintenance of the blood sacrifice and haoma cult, together with the other rites of the ancient Ahuric religion.” Later (p. 223) she wrote, “It seems natural that Zoroaster as priest should have been concerned to give his new doctrines expression in observances, so that belief could declare itself through worship and be sustained by it; and there is no reason therefore to doubt the tradition that attributes to the prophet himself the founding of the feasts later known as gahāmbārs” (see GĀHĀNBĀR; cf. 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. Ir. BOYCE, Nora Elizabeth Mary, was a British 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. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. Albert de Jong, The Independent, 28 April 2006, p. 46. “Iranian Festivals,” Camb. Omid Behbehāni and Abu’l-Ḥasan Tahāmi as Fehrest vāžegān-e adabiyāt-e mānavi, Tehran, 2006; Review: BSOAS 42/3, 1979, pp. This is a program of the U.S. Department of State with funding provided by the U.S. Government, administered by IIE. Although Boyce acknowledges that there were changes in the religion, for example, the introduction of temple fires (p. 184), the central theme of the final chapter (ZACV, pp. For a comprehensive bibliography up to 1984 see the list compiled by D. M. Johnson in Papers in Honour of Professor Mary Boyce, eds., H. W. Bailey et al., Acta Iranica 24-25, 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). 61-63. The influence of Henning was considerable since he too had studied these fragments. Chicago, 1990. “The teachings of Zoroaster,” (pp. However, she began to focus increasingly on the Zoroastrian religion and its rituals, with articles such as “Ātaš-zōhr and āb-zōhr,” JRAS, 1966, pp. In this volume, after discussing the pre-Zoroastrian religion of the Medes (see MEDIA) and Persians, she dedicates a chapter to each of the Achaemenid monarchs combing not only classical sources but also showing a wide knowledge of the archaeological material relating to each monarch with a particular concern to construct the history of Zoroastrianism in those imperial times. Jennifer Rose, “The Traditional Role of Women in the Iranian and Indian (Parsi) Zoroastrian Communities from the Nineteenth to the Twentieth Century,” Journal of the K. R. Cama Oriental Institute 56, 1989, pp. 59-77. 93-111. A. Sh. Boyce was always keen to encourage others to study Zoroastrianism. 22-38). Maryamsādāt ʿArabi, Eṭṭelāʿāt, 24 Tir 1383 Š./14 July 2006, p. 6. Chapter 8 (ZACV, pp. thesis, University of London, 1986). Dean Boyce will officially take over as Provost starting July 1, 2021. After her return from Iran she reflected at length on the significance of what she had witnessed, and produced concomitantly some Parthian and Manichean studies as well as articles on Iran, including, for example, “The fire-temples of Kerman,” Acta Orientalia 30, 1966, pp. There she met her future mentor, Walter Bruno Henning, under whose tutelage she began to study Middle Iranian languages. 95-105. A Reader in Manichaean Middle Persian and Parthian: Texts with Notes, Acta Iranica 9, Tehran and Liège, 1975; tr. Abu’l-Ḥasan Tahāmi, as Āyin-e zartušt: kohan ruzgār va qodrat māndegāraš, Tehran, 2007; Review: BSOAS 58/2, 1995, pp. Omid Behbehāni and Abu’l-Ḥasan Tahāmi as Barrasi adabiyāt mānavi dar matnhā-ye pārti va pārsi-ye miyāneh, Tehran, 2004; Review: BSOAS 9/3, 1977, pp. 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). 142-48). 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. “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. As Zoroastriĭtsy: verovaniya I obychai, Moscow, 1987, 3rd unlike works... Manichean topics include, “ Persian religion in this Period yet written emerito oblata, Acta Iranica 14-15, and... 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