She enthusiastically accepted the Yasnā Haptaŋhāiti as a prose liturgical creation of the prophet (ZACV pp. Fischer himself resided in Yazd during 1970-71 to collect anthropological materials for his doctoral research, “Zoroastrian Iran between myth and praxis,” unpubl. 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. Zoroastrianism: its Antiquity and Constant Vigour, Columbia Lectures on Iranian Studies 7, Costa Mesa, CA, 1992; tr. 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 results of her research there were formative to her understanding of Zoroastrianism and she discovered that much of the previously established scholarship on the ancient faith was terribly misguided. In HZ I (The Early Period, HO I.1.2.2A, Leiden, 1975; 3d corr. “Varuna the Baga,” Monumentum Georg Morgenstierne I, Acta Iranica 21, Leiden, 1981, pp. Besides articles and chapters cited supra in entry, also note the following significant studies (listed chronologically). 111-37), part of which Boyce observed personally (pp. 149-62), unlike most works on Zoroastrianism, but like Boyce’s Zoroastrians, 2001, pp. 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. “Zoroastrianism,” The Penguin Handbook of Living Religions, ed., John Hinnells, Harmondsworth, 1984; repr. “Iranian Festivals,” Camb. Her mother, Nora, was a granddaughter of the noted historian of the Puritan revolution, Samuel Rawson Gardiner. 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 Boyce, Textual Sources for the Study of Religion, Manchester, 1984; repr. John Hinnells, “BOYCE, MARY,” Encyclopædia Iranica, online edition, 2012, available at http://www.iranicaonline.org/articles/boyce-mary (accessed on 15 October 2012). 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). 30-32. Her mother Nora (née Gardiner) was a granddaughter of the historian Samuel Rawson Gardiner. 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. 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. 297-308; “Diyānat-e Zartošti dar dawrān-e motaʾaḵḵer,” in Diyānat-e Zartošti, tr. 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. ; also “On the antiquity of Zoroastrian apocalyptic,” BSOAS 47/1, 1984, pp. Mary Boyce of Columbia named National Scholar at Clemson University . thesis, University of London, 1985). xxi–xxvi; an earlier one including personalia is in Bio-bibliographies de 134 Savants, Acta Iranica 20, Leiden, 1979, pp. 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. 243-53. Almut Hintze, BSOAS 70/1, 2006, pp. She also gave her current views on the problem of the Zoroastrian calendars (ZACV, pp. 66-68. Lincoln 1985 … 217f. “Iconoclasm among the Zoroastrians,” Christianity, Judaism, and other Greco-Roman cults: studies for Morton Smith at sixty, ed., J. Neusner, Leiden, 1975, pt. Dr. Ira Katznelson, who has been currently serving […] ed. 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. BRILL, 1982 - Zoroastrianism - 306 pages. “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. Peshotan Anklesaria, “A Critical edition of the unedited portion of the Dādestān-i dīnīk,” (joint supervision with Henning, unpubl. 92-99. Zoroastrianism: the Rediscovery of Missing Chapters in Man’s Religious History, Teaching Aids for the Study of Inner Asia 6, Bloomington, 1977. 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. 119, 128, 130). 158-61. Review of J. M. Cook, The Persian Empire, JRAS, 1984, p. 143. 59-73. Review of Ph. 17-19 [report on lecture by François de Blois, Royal Asiatic Society, London, 13 March, 2008; also delivered in the Bai Ratanbai Katrak Lecture Series, Oxford, 20 October, 2009]. 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. 95-105. repr., 1996), Boyce began with a substantial discussion of the pre-Zoroastrian religion (pp. 116-19) who asked: “How are we to classify Zarathushtra [?] 1991, 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. ©2020 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. 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 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. The influence of Henning was considerable since he too had studied these fragments. 129-83; “Der spätere Zoroastrismus,” Handbuch der Religionsgeschichte, eds., J. P. Asmussen and J. Læssøe and contributions by C. Colpe, vol. Nora Elisabeth Mary Boyce was a British scholar of Iranian languages, and an authority on Zoroastrianism. In both books, therefore, she sees a great continuity not only within Zoroastrianism but also with pre-Zoroastrian thought. Dean Mary C. Boyce leads the education and research mission of Columbia Engineering with more than 200 faculty, 1600 undergraduate students and 2600 graduate students. 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. 64-68) and in which rite, she believed, Zoroaster was involved in animal sacrifice (p. 69). 47 likes. Historia, Pluralitas, Universitas: Festschrift für Helmut Humbach zum 80 … eds., M. Schmidt and W. Bisang, Trier, 2001, pp. 454-65. (Optional) Enter email address if you would like feedback about your tag. In 1952, she was awarded a doctorate in Oriental Studies from the University of Cambridge. Textual Sources for the Study of Zoroastrianism, ed. Idem, “On the role of the laity in the history of Zoroastrianism,” (unpubl. Judaism, 1, eds., W. Davies and L. Finkelstein, Cambridge, 1984, pp. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 792-815; “Jašnhā-ye Irāniyān,” tr. “The teachings of Zoroaster,” (pp. Search across a wide variety of disciplines and sources: articles, theses, books, abstracts and court opinions. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. “Mithra Khšathrapati and his brother Ahura,” BAI 4, n.s., 1990 [1992], pp. 82-84. 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). “The pious foundations of the Zoroastrians,” BSOAS 31/2, 1968, pp. 73-75. 443-49. Mary was born in Darjeeling, India, the daughter of Anglo-Irish parents.
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