W. Foy, London, 1978; repr. In both books, therefore, she sees a great continuity not only within Zoroastrianism but also with pre-Zoroastrian thought. 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. “Mithra the King and Varuna the Master,” Philologica et Linguistica. 1-103 (M.A. 792-815; “Jašnhā-ye Irāniyān,” tr. 44-54. Further on in chapter 9 (pp. Till her demise, it compelled her to work while lying on her back and writing everything by hand. Sarah Stewart, The concept of ‘Spirit’ in the Old Testament and Zoroastrian Gathas, London, 1993 (M.A. This makes for a unique, seminal narrative displaying outstanding sensitivity and insight. “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. 45-52; and “The Parthian gōsān and Iranian Minstrel Tradition,” JRAS, 1957, pp. In reconstructing the religion of the various Achaemenid monarchs she often uses evidence taken from living usage (for example, p. 70, on Cambyses making offerings for his father’s soul and p. 248 on the calendar observed by Artaxerxes II, 404-358 BCE). In ZACV, Boyce emphasizes Zoroaster’s priestly training and that the Gāthās were meditations on the Yasnā he was performing (pp. 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 documents shed new light on both Manicheism and the Middle Iranian Languages. Hist. 620-24. Review of R. Ghirshman, L’Iran et la migration des Indo-Aryens et des Iraniens, JAOS 99/1, 1979, pp. “The pious foundations of the Zoroastrians,” BSOAS 31/2, 1968, pp. “Iconoclasm among the Zoroastrians,” Christianity, Judaism, and other Greco-Roman cults: studies for Morton Smith at sixty, ed., J. Neusner, Leiden, 1975, pt. Foreword to Tina Mehta, The Zarathushtrian Saga, Calcutta, 1995. Mary Boyce. When she goes on to discuss Zoroastrian influence on the Jews (HZ III, pp. This enthusiasm was also manifested in her writing, in the two books designed for students: first, her ground-breaking study of Zoroastrianism (Zoroastrians: their religious beliefs and practices (London, 1979), weaving the narrative from pre-Zoroastrian times down to the present in both India and Iran thus highlighting her conviction of the continuity of the Zoroastrian tradition. 84-85) and the gahāmbārs including Nowruz (ZACV, pp. It is accepted that Zurvan ‘est en general le dieu du firmament lumineux et etoile … avant tout le dieu du sort … en general regarde comme un dieu quadriforme’; and that his cult was ‘enracine surtout dans l'lran occidental’. Hist. Ph.D. thesis, University of London, 1998). 95-105. 889-919. Review of H. W. Bailey, The Culture of the Sakas in Ancient Iranian Khotan, JRAS, 1983, pp. “Some aspects of farming in a Zoroastrian village of Yazd,” Persica 4, 1969, pp. SCC1111 General Chemistry; SCC2301 Forensic and Analytical Chemistry Chosen from more than 1,600 applicants to the Hono... May, 14 2019 - … 61-63. In chapter 3 (ZACV, 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. 111-37), part of which Boyce observed personally (pp. “The Indian Fables in the Letter of Tansar,” Asia Major, n.s., V/1, 1955, 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). Mary Boyce of Columbia has been named one of 10 National Scholars at Clemson University for 2019. II, Göttingen, 1972, pp. 508-26. Frantz Grenet, Stud. 630-32. 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. Peshotan Anklesaria, “A Critical edition of the unedited portion of the Dādestān-i dīnīk,” (joint supervision with Henning, unpubl. 513-39 which thesis she herself refuted in her last articles, “Further on the Calendar of Zoroastrian Feasts,” Iran 53, 2005, pp. While she was still young, the family returned to England and she was sent to Wimbledon High School and then to Cheltenham Ladies’ College. 746-48) Dictionary of the Middle Ages, ed., J. Strayer, New York, 1982-89. ... Mary C Boyce. In the early chapters she summarized her conclusions from HZ I and II, and sometimes refined those earlier works and drew out the implications so as to form something of a conclusion to her work. “Dahma Āfriti and some related problems,” BSOAS 56/2, 1993, 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. issue]). James Russell, Nāme-ye Irān-e Bāstān: the International Journal of Ancient Iranian Studies 5/1-2, 2005-07 [2007], 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. 93-111. Semantic Scholar profile for Mary Boyce, with 24 highly influential citations and 95 scientific research papers. 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). 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). Gignoux and A. Tafazzoli, Louvain, 1974, pp. 1986, sec. 908-15; “Some Parthian abecedarian hymns,” BSOAS 14/3, 1952, 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. Zoroastrianism: its Antiquity and Constant Vigour, Columbia Lectures on Iranian Studies 7, Costa Mesa, CA, 1992; tr. 362-468; also idem, “Persian Religion in the Achaemenid Age,” Camb. 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. She was generous with the time she gave to her students, and her tutorials, like those of Henning, could last for hours. 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. This came soon after her appointment in 1963 as Professor of Iranian Studies at SOAS, succeeding Henning who had moved to Berkeley in California. 139-41. 314-22. Ushta Newsletter 27/1-2, (January-March 2006) [special supplement in honor of Professor Mary Boyce]. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. 568-70. The year 1977 saw the publication of one of her finest works, based on her 1963-64 field-work and entitled A Persian stronghold of Zoroastrianism. Lanham, MD, 1989. Review: Michael Fischer, Iranian Studies 10/4, 1977, pp. 25-36). ; also “On the antiquity of Zoroastrian apocalyptic,” BSOAS 47/1, 1984, pp. Textual Sources for the Study of Zoroastrianism, ed. At Newnham College, Cambridge she studied English, archaeology and anthropology, graduating with a double first.[1]. “The ‘Parsis’ or Persians of Anatolia,” Platinum Jubilee Volume: K. R. Cama Oriental Institute, Bombay, 1991, pp. Boyce completed her Manichean and Parthian studies in “Parthian Writings and Literature” (pp. “The Zoroastrian houses of Yazd,” Iran and Islam: in memory of the late Vladimir Minorsky, ed., C. E. Bosworth, Edinburgh, 1971, 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. 121-40. and tr., The Pahlavi Rivāyat of Āturfarnbag and Farnbag-srōš, BSOAS 35/1, 1972, pp. In a footnote, however, Grenet accepts the story citing parallel accounts (but also see p. W. Foy, London, 1978; repr. “Der Zoroastrismus,” Saeculum Weltgeschichte: Neue Hochkulturen in Asien …, eds. 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. Mary Boyce. Johanna Narten, Der Yasna Haptaŋhāiti, Wiesbaden, 1986, p. 126; and Almut Hintze, A Zoroastrian liturgy: the worship in seven chapters (Yasna 35-41), Wiesbaden, 2007, p. 92). Boyce attended Richland Northeast High School. 45, Berlin, 1960). 22-38). 129-83; “Der spätere Zoroastrismus,” Handbuch der Religionsgeschichte, eds., J. P. Asmussen and J. Læssøe and contributions by C. Colpe,  vol. 119, 128, 130). 51-72; and “Bībī Shahrbānū and the Lady of Pārs,” BSOAS 30/1, 1967, pp. This is a program of the U.S. Department of State with funding provided by the U.S. Government, administered by IIE. “Varuna the Baga,” Monumentum Georg Morgenstierne I, Acta Iranica 21, Leiden, 1981, pp. In 1952, she was awarded a doctorate in Oriental Studies from the University of Cambridge. 632-33. 11.1.17, p. 613: “[I]t has been a weakness in the western study of Zoroastrianism that it has concentrated largely on texts. Chicago, 1990. Thus in HZ II (Under the Achaemenians, HO I.1.2.2A, Leiden, 1982; as well as in her “The Religion of Cyrus the Great,” Proceedings of the London 1985 Achaemenid History Workshop, eds., A. Kuhrt and H. Sancisi-Weerdenburg, Achaemenid History III, Leiden, 1988, 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. 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. “Pādyāb and Nērang: two Pahlavi terms further considered,” BSOAS 54/2, 1991, pp. Nora Elisabeth Mary Boyce (2 August 1920 â€“ 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. 277-82. 377ff., n. 63 where Grenet is credited with changing Boyce’s mind concerning the Oracle of Hystaspes). “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. 243-53. Fischer himself resided in Yazd during 1970-71 to collect anthropological materials for his doctoral research, “Zoroastrian Iran between myth and praxis,” unpubl. Search across a wide variety of disciplines and sources: articles, theses, books, abstracts and court opinions. “Dēnkard” vol. 30-44. 279-88; “Some remarks on the transmission of the Kayanian heroic cycle,” Serta Cantabrigiensia, Wiesbaden, 1954, pp. thesis, University of Oxford, 1981). repr. 133-35). The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 149-50. Review of Jacques Duchesne-Guillemin, Symbolik des Parsismus, BSOAS 25/3, 1962, pp. Abu’l-Ḥasan Tahāmi, as Āyin-e zartušt: kohan ruzgār va qodrat māndegāraš, Tehran, 2007; Review: BSOAS 58/2, 1995, pp. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 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? In 1963–64, Boyce spent a research year among orthodox Zoroastrians of the 24 villages of Yazd, Iran. 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. 119-20. “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. 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. Historia, Pluralitas, Universitas: Festschrift für Helmut Humbach  zum 80 … eds., M. Schmidt and W. Bisang, Trier, 2001, pp. In recognition of her pioneering field-work she was awarded the Burton Gold Medal of the Royal Asiatic Society in 1972, and, in 1985 the Sir Percy Sykes Memorial Medal of the Royal Society of Asian Affairs. After completing her doctorate, she made several visits to Hamburg and Berlin to catalogue the Iranian manuscripts in the Manichean script. 22-177) which she also believed to be part of that great continuity (except Zoroaster only venerated beings that were spәntā). 11-28. It was something on which she had published in “On the calendar of Zoroastrian feasts,” BSOAS 33/3, 1970, pp. with a new foreword, New York, 1972). In short, Mary is an accomplished scholar, an effective leader, and a consummate University citizen. Arnavaz Mama, Parsiana 29/1, August 7, 2006, pp. Homāyun Ṣanʿatiʾzāda, as Tārikh-e kiš-e Zartošt, 3 vols. Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. The major change she sees in the Sasanian period was the emergence of a written form of the orally transmitted Avesta  although she argues this affected only the learned priestly classes (ZACV, pp. 52-68; “On Mithra’s part in Zoroastrianism,” BSOAS 32/1, 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. 56-73, 298-313. The Pahlavi Rivāyat accompanying the Dādestān ī Dēnīg, 2 vols., Copenhagen, 1990 (Ph.D. thesis, University of London, 1984). 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. “On Mithra in the Manichaean Pantheon,” by Mary Boyce, in Walter B. Henning and Ehsan Yarshater, eds., A Locust’s Leg: Studies in Honour of S. H. Taqizadeh (London, 1962), pp. 1196-204), Camb. “On the Orthodoxy of Sasanian Zoroastrianism,” BSOAS 59/1, 1996, pp. 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. 236-60. Google Scholar Georges, R.A. 1969 'Toward an understanding of storytelling' Journal of American Folklore 82: 313 - 328 . “[Zoroastrianism] Early Days,” Man’s Religious Quest: a Reader, ed. “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. 2005, pp. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. 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. 1999. 171-90. 59-73. Review of Ph. 9 (pp. The following articles are merged in Scholar. Guba, E.G. 443-49. Within a year she was appointed Assistant Lecturer in Anglo-Saxon Literature and Archaeology at Royal Holloway College, University of London (1944-46). But she maintains that at the end of the Sasanian period traditional Zoroastrianism remained dominant and coherent (pp. 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. D. M. Lang, London, 1971, pp. 265-67; BSOAS 57/2, 1994, pp. and tr. Delphine Menant’s Les Parsis, tr. 279-84. II, Freiburg im Brisgau, 1966, pp. 73-75. Other articles on Manichean topics include, “Sadwēs and Pēsūs,” BSOAS 13/4, 1951, pp. 454-65. 18.1 Mary Boyce and the Yazd Locale. 159-60. From the studies of Zurvanism made in this century, a large measure of agreement has been reached. Shaul Shaked, tr. 270-89. Review of Malcolm Colledge, The Parthians, BSOAS 31/3, 1968, pp. There she met her future mentor, Walter Bruno Henning, under whose tutelage she began to study Middle Iranian languages. In 1944, Boyce joined the faculty of the Royal Holloway College, University of London, where she taught Anglo-Saxon literature and archaeology until 1946. 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. 66-68. 158-61. Review of J. M. Cook, The Persian Empire, JRAS, 1984, p. 143. 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). Shahbāzi, M.A., University of London, 1968 (studies with A. D. H. Bivar, Mary Boyce and D. N. MacKenzie). Mary is an Associate Professor within the School of Science. Gherardo Gnoli, East and West 56/4, 2006, pp. Submitted tags will be reviewed by site administrator before it is posted online.If you enter several tags, separate with commas. 41-63); “The Parthian: defenders of the land and faith,” (pp. 261-70. 671-72. Review of L. J. R. Ort, Mani: A Religio-Historical Description of his Personality, JRAS, 1968, pp. 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. 269f., where she sees consistency between Strabo’s account of Cappadocian Zoroastrian practice and Zoroastrian practices in modern Iran). John Hinnells, “BOYCE, MARY,” Encyclopædia Iranica, online edition, 2012, available at http://www.iranicaonline.org/articles/boyce-mary (accessed on 15 October 2012). Aḥmad Tafażżolī, M.A., University of London, 1965 (studies commenced under Henning and concluded with Boyce and MacKenzie); “A Critical Edition and Translation of the Ninth Book of the Dēnkard,” unpubl. 157-60. The range of her contributions to the study of Iran in general, and Zoroastrianism in particular, is inestimable. 1151-165) and “The Manichaean Middle Persian Writings” (pp. 19-31. repr., 1996), Boyce began with a substantial discussion of the pre-Zoroastrian religion (pp. Iran, 3(2), ed. 125-47. Review of Behramgore Anklesaria, ed. The collaboration with Grenet involved more than two chapters. 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. for Iranian religions (1982-97) and a member of its international advisory committee (1997-2006). Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. Her mother, Nora, was a granddaughter of the noted historian of the Puritan revolution, Samuel Rawson Gardiner. Google Scholar provides a simple way to broadly search for scholarly literature. Alan Williams, tr. And likewise the doctrine of the Amәša Spәntas and the detailed eschatology (ZACV, p. Maryamsādāt ʿArabi, Eṭṭelāʿāt, 24 Tir 1383 Š./14 July 2006, p. 6. Almut Hintze, BSOAS 70/1, 2006, pp. 359-72. 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). thesis, University of London, 1985). and ed., F. Vahman, Tehran, 1970, pp. “Great Vayu and Greater Varuna,” BAI 7, n.s., 1993 [1995], pp. 661-79 [special EIr. 201-15. xxi–xxvi; an earlier one including personalia is in Bio-bibliographies de 134 Savants, Acta Iranica 20, Leiden, 1979, pp. Boyce also believed it was critical to understand the way traditions were preserved orally. 463-77. Mary C. Boyce Appointed Provost of Columbia University. 33-37. Ph.D. thesis, University of London, 1958). The first stage of her career was therefore mainly focused on Manichean and Parthian textual studies, but she had ranged wider with, for example, “A Novel Interpretation of Hafiz,” BSOAS 15/2, 1953, pp. [Philip] G. Kreyenbroek, Sraoša in the Zoroastrian Tradition, Leiden, 1985, repr., Mumbai [Bombay], 1999 (external supervision, Leiden University, 1982). 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. ed. 229ff.) 128-29; see BABYLONIA ii), and sees the continuity going through the Parthian period (p. 133). 447-59. In contrast to her earlier Manichean textual studies, every chapter is about religion, including the introductory one, which sets the context in the villages and in local Iranian history, with, for example, the description of the basic diet in relation to festive celebrations (p. 15) and the ensuing exposition of key doctrines. Nora Elisabeth Mary Boyce was a British scholar of Iranian languages, and an authority on Zoroastrianism. 59-77. 591-92. “Its origins are almost certainly pre-Zoroastrian, so that basically the rite is likely to have been maintained from the prophet’s own day” (p. 167). W. B. Henning Memorial Volume, eds., Mary Boyce and Ilya Gershevitch, London, 1970. 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). 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. ©2020 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. She scours the fragmentary sources to reconstruct the history of Zoroastrian oppression and persecution as they were gradually driven from the great urban centers and were compelled to live in poverty, hidden from Muslim view in villages in the Yazdi plain and not even allowed to build wind-towers (see BĀDGIR) to cool their houses in the scorching summer heat. At SOAS, she was promoted to Reader (1958–1961) and subsequently awarded the University of London's professorship in Iranian Studies following Henning's transfer to the University of California at Berkeley. Current Teaching. “Mary has been an exceptional colleague and department head, distinguishing herself in research, teaching and service,” says … These radical scholarly theories are stated as simple fact rather than being argued for. Ārzu Rasuli, Našr-e dāneš 22/2, Summer 2006, pp. 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. E. Yarshater, Cambridge, 1983, pp. 19-27); “Zoroastrianism in ancient imperial times,” (pp. Chapter 8 (ZACV, pp. 217f. Dean Mary Boyce will assume the position of Provost next year. View Mary E Boyce’s profile on LinkedIn, the world's largest professional community. Omid Behbehāni and Abu’l-Ḥasan Tahāmi as Fehrest vāžegān-e adabiyāt-e mānavi, Tehran, 2006; Review: BSOAS 42/3, 1979, pp. 67-76), Literatur, HO I.IV.2, Leiden and Cologne, 1968. Quatre conférences données à l’Université de Paris sous les auspices de la fondation Ratanbai Katrak, BSOAS 23/1, 1960, pp. 99-115), A Zoroastrian Tapestry: Art, Religion and Culture, eds., P. Godrej and F. Punthakey Mistree, Ahmedabad and Cliffedgeway, NJ, 2002. Homāyun Ṣanʿati [zāda], Bokārā 50, (Farvardīn-Ordibehešt, 1385 Š./2006), pp. 38-40. In 1975, Boyce presented the results of her research at her Ratanbai Katrak lecture series at Oxford University. ‪University of Canterbury, Christchurch, Aotearoa New Zealand‬ - ‪Cited by 207‬ - ‪Māori‬ - ‪corpora‬ - ‪lexicography‬ - ‪indigenous‬ - ‪bicultural‬ “The Lady and the Scribe: some further reflections on Anāhit and Tīr,” A Green Leaf, Barg-e sabz: Papers in honour of Jes Asmussen, eds., J. Duchesne-Guillemin et al., Acta Iranica 28, Leiden, 1988, 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. Boyce believes the Iranians have more importance than the Parsis (see PARSI COMMUNITIES i) for her study because they have remained in Iran and retained their old traditions better than the Parsis have in their new country; further, she argues that persecution made them more steadfast whereas Parsis have been influenced by western Christian thought. James Russell, Zoroastrianism in Armenia, Cambridge, MA, 1987 (Ph.D. thesis, University of London, 1982). 10-11. Dissertations or studies under Boyce’s guidance. Albert de Jong, The Independent, 28 April 2006, p. 46. Idem, “The Zoroastrian Temple Cult of Fire in Archaeology and Literature (II),” Orient: Report of the Society for Near Eastern Studies in Japan 17, 1981, pp. K. Mazdāpur, Tehran, 2002, pp. 50-58. Review of R. C. Zaehner, The Teachings of the Magi: a compendium of Zoroastrian beliefs, JRAS 1957, pp. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. Boyce had no doubts that all of them were Zoroastrians, including the founder, Cyrus the Great (see CYRUS iii). Her mother Nora (née Gardiner) was a granddaughter of the historian Samuel Rawson Gardiner. “Den senere Zoroastrisme,” Illustreret religionshistorie, eds., J. P. Asmussen and J. Læssøe, vol. 57-61. Zoroastrians: their Religious Beliefs and Practices, Library of Religious Beliefs and Practices, London, 1979; 3d ed. “The teachings of Zoroaster,” (pp. 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. Homāyun Ṣanʿati [zāda], Soruš-e pir-e moḡān: yādnāma-ye Jamšid Sorušiān, ed. ʿAskar Bahrāmi as Zardoštiyān: bāvarhā va ādāb-e dini-ye ānhā , Tehran, 2002, 10th repr., 2009; Review: ArOr 50/1, 1982, pp. 8-9 and Hamazor 4I/2, 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. But she believes this orthodoxy was undermined in the 1960s by Iran’s “economic miracle” when a number of Zoroastrians from Yazd migrated to big cosmopolitan centers, notably Tehran, and came under western and reformist influences (see idem, “Some points of traditional observance and of change among the Zoroastrians of Kerman,”Ātaš-e dorun, pp. 326-27); and “Zoroastrianism” vol. For the Dean of SEAS at Columbia University, see, John R. Hinnells, ‘Boyce, (Nora Elisabeth) Mary (1920–2006)’, 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. E. Yarshater, Cambridge, 1983. A Word-List of Manichaean Middle Persian and Parthian, with a Reverse Index by Ronald Zwanziger, Acta Iranica 9a, Tehran and Liège, 1977; tr. [1], Boyce was educated at Wimbledon High School and then Cheltenham Ladies' College.
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