67-76), Literatur, HO I.IV.2, Leiden and Cologne, 1968. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. “The Indian Fables in the Letter of Tansar,” Asia Major, n.s., V/1, 1955, pp. 1991, pp. In 1979, Boyce published Zoroastrians: Their Religious Beliefs and Practices, which not only summarised her previous publications (in particular volume 1 of History), but anthologised the role of Zoroastrianism during subsequent eras as well. 326-27); and “Zoroastrianism” vol. Islamic Republic News Agency (IRNA), 7 April 2006, online. 149-50. Review of Jacques Duchesne-Guillemin, Symbolik des Parsismus, BSOAS 25/3, 1962, pp. 133-35). Her conclusion on the Younger Avesta is that “it appears in essentials strikingly faithful to the doctrines and vision of its founder” (p. 121). For the general reader, she wrote a succinct survey in “Old Iranian Literature,” A Guide to Eastern Literatures, ed. 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. Homāyun Ṣanʿatiʾzāda, as Tārikh-e kiš-e Zartošt, 3 vols. 3-7. In ZACV, Boyce emphasizes Zoroaster’s priestly training and that the Gāthās were meditations on the Yasnā he was performing (pp. 59-73. Review of Ph. University of Canterbury, Christchurch, Aotearoa New Zealand - Cited by 207 - Māori - corpora - lexicography - indigenous - bicultural At SOAS, she was promoted to Reader (1958â1961) and subsequently awarded the University of London's professorship in Iranian Studies following Henning's transfer to the University of California at Berkeley. 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. When SOAS returned to London she went there to study under Walter Bruno Henning (1908-1967) who encouraged and inspired her to study Old Persian and other ancient Iranian languages. Lincoln 1985 … She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. In her chapter on “The religion of empires” (ZACV, pp. Homāyun Ṣanʿati [zāda], Soruš-e pir-e moḡān: yādnāma-ye Jamšid Sorušiān, ed. 61-63. 443-49. (Optional) Enter email address if you would like feedback about your tag. 279-84. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. The documents shed new light on both Manicheism and the Middle Iranian Languages. 149-62), unlike most works on Zoroastrianism, but like Boyce’s Zoroastrians, 2001, pp. Ir. 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. Foreword to Tina Mehta, The Zarathushtrian Saga, Calcutta, 1995. Other articles on Manichean topics include, “Sadwēs and Pēsūs,” BSOAS 13/4, 1951, pp. 162-63. A History of Zoroastrianism: the Early Period, vol. 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). She was consulting editor to the EIr. 630-32. 661-79 [special EIr. 463-77. Quatre conférences données à l’Université de Paris sous les auspices de la fondation Ratanbai Katrak, BSOAS 23/1, 1960, pp. W. Foy, London, 1978; repr. She developed her theory of the continuity of Zoroastrian belief and practice from the time of the prophet right down to modern times. thesis, University of London, 1986). 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. Who, she asked, were likely to have a deeper understanding of the religion, western academics or the devout priests living in a remote spot sequestered from outside influences so that orthodox beliefs and practices were retained for millennia? Boyce’s field-work transformed her studies in two ways. Here also Boyce sees continuity between living practice in Iran and the Zoroastrianism found among Zoroastrians living in Galatia (p. 260) and believes modern practice can illuminate an Achaemenid-era altar found in Cappadocia (p. 265 and pp. BRILL, 1982 - Zoroastrianism - 306 pages. 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. 55-64; and “On the Zoroastrian temple cult of fire,” JAOS 95/3, 1975, pp. 279-88; “Some remarks on the transmission of the Kayanian heroic cycle,” Serta Cantabrigiensia, Wiesbaden, 1954, pp. 44-54, in 11 searchable pdf pages.The Manichaen religion flourished during the 3rd-7th centuries in Asia and the West, and lasted at least until the late 14th century, in China. 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. Boyce was a recipient of the Royal Asiatic Society's Burton Medal, and of the Sykes Medal of the Royal Society of Asian Affairs. Textual Sources for the Study of Zoroastrianism, ed. 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. A Word-List of Manichaean Middle Persian and Parthian, with a Reverse Index by Ronald Zwanziger, Acta Iranica 9a, Tehran and Liège, 1977; tr. 229ff.) The Pahlavi Rivāyat accompanying the Dādestān ī Dēnīg, 2 vols., Copenhagen, 1990 (Ph.D. thesis, University of London, 1984). Till her demise, it compelled her to work while lying on her back and writing everything by hand. 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. Almut Hintze, BSOAS 70/1, 2006, pp. 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. There is no room for sacerdotal functions as a really integral part of such a man’s gospel; and of ritual or spells we hear as little as we expect to hear.” Boyce rejected such polarization and saw Zoroaster as both teacher and prophet, inspired, as she was, by the priests she encountered in Iran. 59-77. After the publication of HZ I, Boyce’s work continued to be focused mainly on religious issues, notably, “Mihragān among the Irani Zoroastrians,” in Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies, ed., J. R. Hinnells, I, Manchester, 1975, pp. “Dahma Āfriti and some related problems,” BSOAS 56/2, 1993, pp. 25-36). “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. Mary C. Boyce Appointed Provost of Columbia University. 671-72. Review of L. J. R. Ort, Mani: A Religio-Historical Description of his Personality, JRAS, 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. 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. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. ...Was he Prophet and Teacher, or was he Priest? Foreword to W. B. Henning - Selected Papers, comp. 277-82. The publication that fleshes this out fully is chapter 2 of her Zoroastrianism: its antiquity and constant vigour, Costa Mesa, CA, 1992 (hereinafter ZACV). 38-40. Arnavaz Mama, Parsiana 29/1, August 7, 2006, pp. 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). These radical scholarly theories are stated as simple fact rather than being argued for. 62-80. 30-44. This makes for a unique, seminal narrative displaying outstanding sensitivity and insight. 269f., where she sees consistency between Strabo’s account of Cappadocian Zoroastrian practice and Zoroastrian practices in modern Iran). A year later, in 1947, she was appointed to a lectureship in Iranian studies at SOAS. 41-63); “The Parthian: defenders of the land and faith,” (pp. 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. 236-60. 1, 11. 568-70. “The Zoroastrians of Iran: over 3000 years of faith,” Asian Affairs 16/3, 1985, pp. “The pious foundations of the Zoroastrians,” BSOAS 31/2, 1968, pp. 261-70. Mary Boyce was born in India where her father, William H. Boyce, was a High Court Judge in Calcutta. 22-38). “Iconoclasm among the Zoroastrians,” Christianity, Judaism, and other Greco-Roman cults: studies for Morton Smith at sixty, ed., J. Neusner, Leiden, 1975, pt. 508-26. “Some Further Reflections on Zurvanism,” Iranica Varia: papers in honor of Professor Ehsan Yarshater, Acta Iranica 30, Leiden, 1990, pp. “Zariadres and Zarēr, BSOAS XVII/3, 1955, pp. In a footnote, however, Grenet accepts the story citing parallel accounts (but also see p. The purity laws of the Vendidād, she argues, are based on Zoroaster’s dualistic conception of the world (p. 118). A briefer version of this work appeared while she was Paton Visiting Professor at Indiana University (A last stronghold of traditional Zoroastrianism, Bloomington, 1977) and was published, along with another public lecture, Zoroastrianism: the rediscovery of missing chapters in man’s religious history, Bloomington, 1977, in the Teaching Aids for the Study of Inner Asia series. 15-22). 375-79. 217f. 297-308; “Diyānat-e Zartošti dar dawrān-e motaʾaḵḵer,” in Diyānat-e Zartošti, tr. A Reader in Manichaean Middle Persian and Parthian: Texts with Notes, Acta Iranica 9, Tehran and Liège, 1975; tr. The Manichaean Hymn Cycles in Parthian, London Oriental Studies 3, London, 1954; Reviews: BSOAS 29/2, 1957, pp. The turning point in her life was a 12-month study-leave in the Zoroastrian villages around Yazd, notably in Šarifābād in 1963-64. She also gave her current views on the problem of the Zoroastrian calendars (ZACV, pp. 279-307) she assumes that the eschatological teaching in the Pahlavi books (see ESCHATOLOGY i) can be traced back to the prophet not just in structure but also in theological complexity (HZ III, pp. 137-40). 37.3 she argues, p. 91, is an interpolation; also idem, “The Absorption of the Fravašis into Zoroastrianism,” AOASH 58/1-2, 1995 , pp. In 1975, Boyce presented the results of her research at her Ratanbai Katrak lecture series at Oxford University. She asserts that the statues erected in Achaemenid and Parthian times were removed as more fire temples were built (p. 141).