50-58. Review of R. C. Zaehner, The Teachings of the Magi: a compendium of Zoroastrian beliefs, JRAS 1957, 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. “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). 116-19) who asked: “How are we to classify Zarathushtra [?] “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. 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. “Mithra the King and Varuna the Master,” Philologica et Linguistica. 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. 35-40. Find your bookmarks in your Independent Premium section, under my profile. 454-65. This was one of Henning's special areas of expertise and she contributed an important text edition and valuable reference works on that late antique and medieval religion. 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. 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. A Last Stronghold of Traditional Zoroastrianism, Teaching Aids for the Study of Inner Asia 7, Bloomington, 1977. 3-9. 111-37), part of which Boyce observed personally (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. She joined the staff of Soas as a Lecturer in Iranian Studies in 1947. 620-24. Review of R. Ghirshman, L’Iran et la migration des Indo-Aryens et des Iraniens, JAOS 99/1, 1979, pp. 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. This "Cited by" count includes citations to the following articles in Scholar. 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. Other articles on Manichean topics include, “Sadwēs and Pēsūs,” BSOAS 13/4, 1951, pp. It allows our most engaged readers to debate the big issues, share their own experiences, discuss real-world solutions, and more. Mary Boyce, Textual Sources for the Study of Religion, Manchester, 1984; repr. Add co-authors Co-authors. 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. “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. Ushta Newsletter 27/1-2, (January-March 2006) [special supplement in honor of Professor Mary Boyce]. Mary Boyce was one of the world’s greatest scholars of ancient and medieval Iran. PDF Restore Delete Forever. 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. While she was still young, the family returned to England and she was sent to Wimbledon High School and then to Cheltenham Ladies’ College. Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism.The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 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]. It is the most substantial study of the religion in this period yet written. Each read the other’s manuscript, commented, and often arrived at different conclusions. “Some Further Reflections on Zurvanism,” Iranica Varia: papers in honor of Professor Ehsan Yarshater, Acta Iranica 30, Leiden, 1990, pp. She was a demanding and inspiring teacher, an incisive critic, and very generous in helping other, younger, scholars refine their arguments. Create a commenting name to join the debate, There are no Independent Premium comments yet - be the first to add your thoughts, There are no comments yet - be the first to add your thoughts. 30-44. Merged citations. Till her demise, it compelled her to work while lying on her back and writing everything by hand. She developed her theory of the continuity of Zoroastrian belief and practice from the time of the prophet right down to modern times. repr., 1996), Boyce began with a substantial discussion of the pre-Zoroastrian religion (pp. 792-815; “Jašnhā-ye Irāniyān,” tr. W. B. Henning Memorial Volume, eds., Mary Boyce and Ilya Gershevitch, London, 1970. But there were different branches of the religion, namely Zurvanism which she sees coming down from Achaemenid times, and Mazdakism where traditional dualism was influenced by Gnosticism (see GNOSTICISM i) and flourished despite some intermittent persecution of proselytizing religions among other groups such as Buddhists, Jews and Manicheans. Hist. Reprinted in The New Penguin Handbook of Living Religions, 1997; rev. 92-99. 37.3 she argues, p. 91, is an interpolation; also idem, “The Absorption of the Fravašis into Zoroastrianism,” AOASH 58/1-2, 1995 [1996], pp. 133-35). Hist. 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). repr., 1996; tr. Mary Boyce was one of the world's greatest scholars of ancient and medieval Iran. 201-15. Also in 1975, she published the first volume of A History of Zoroastrianism, in which she traced the early history of the religion, not only by focusing on the earliest texts, but also by reconstructing the ways in which these early texts could have led to later varieties of the religion and how the later tradition could, by reasoned speculation, cast light on obscure points in the early literature. 596-97. Review of Sven Hartman, Parsism: the religion of Zoroaster, BSOAS 45/3, 1982, pp. She was consulting editor to the EIr. PDF Restore Delete Forever. Since her physical condition prevented her from travelling, they all came to her, to be treated to long and passionate discussions and to black tea with dates from Kerman, brought by a friend from Iran, and Parsee shortbread offered by visiting Zoroastrians from India. 176-82; also idem, “The vitality of Zoroastrianism as attested by some Yazdi traditions and actions,” Corolla Iranica: Papers in honour of Prof. Dr. David Neil MacKenzie, eds., Ronald Emmerick and Dieter Weber, Frankfurt, 1991, pp. 269f., where she sees consistency between Strabo’s account of Cappadocian Zoroastrian practice and Zoroastrian practices in modern Iran). Abu’l-Ḥasan Tahāmi, as Āyin-e zartušt: kohan ruzgār va qodrat māndegāraš, Tehran, 2007; Review: BSOAS 58/2, 1995, pp. Mary is an Associate Professor within the School of Science. You can also choose to be emailed when someone replies to your comment. 104-16 (a review essay of R. C. Zaehner, Zurvan: a Zoroastrian dilemma, Oxford, 1955; repr. “The Zoroastrian houses of Yazd,” Iran and Islam: in memory of the late Vladimir Minorsky, ed., C. E. Bosworth, Edinburgh, 1971, pp. 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. Zoroastrianism: A Shadowy but Powerful Presence in the Judaeo-Christian World, Friends of Dr. William’s Library Forty-First Lecture, London, 1987. The ones marked … “The two dates of the feast of Sada,” FIZ 21, 1976, pp. Ir. “Some aspects of farming in a Zoroastrian village of Yazd,” Persica 4, 1969, pp. Foreword to Tina Mehta, The Zarathushtrian Saga, Calcutta, 1995. Ph.D. thesis, University of London, 1998). 20-29. Review of Malcolm Colledge, The Parthian Period, BSOAS 53/2, 1990, 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). 55-64; and “On the Zoroastrian temple cult of fire,” JAOS 95/3, 1975, 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). 746-48) Dictionary of the Middle Ages, ed., J. Strayer, New York, 1982-89. Dr. Ira Katznelson, who has been currently serving as Interim Provost, will serve in this position until July. 149-62), unlike most works on Zoroastrianism, but like Boyce’s Zoroastrians, 2001, pp. Please be respectful when making a comment and adhere to our Community Guidelines. 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. She did assert the prophet’s innovations, notably apocalyptic eschatology and the teaching on the Mainyus, especially the heptad, and the exaltation of Ahura Mazdā to the exalted position of primacy over the other spirits, or gods, such as Mithra. 73-75. Mary Boyce,1 professor emeritus for Iranian that she engaged in an entirely different field studies in the University of London and world- of study, that of ancient Iranian languages and famous expert on two different ancient religions, religions. repr. “The ‘Parsis’ or Persians of Anatolia,” Platinum Jubilee Volume: K. R. Cama Oriental Institute, Bombay, 1991, pp. “Zariadres and Zarēr, BSOAS XVII/3, 1955, pp. After a discussion of the haoma ritual and the Gāthās, she concluded (p. 61-63. Boyce was always keen to encourage others to study Zoroastrianism. Boyce attended Richland Northeast High School. 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. Iran, 3(2), ed. “Iconoclasm among the Zoroastrians,” Christianity, Judaism, and other Greco-Roman cults: studies for Morton Smith at sixty, ed., J. Neusner, Leiden, 1975, pt. 4, pp. Zoroastrianism: its Antiquity and Constant Vigour, Columbia Lectures on Iranian Studies 7, Costa Mesa, CA, 1992; tr. 158-61. Review of J. M. Cook, The Persian Empire, JRAS, 1984, p. 143. She was 85. Shaul Shaked, tr. On Thursday, December 3rd, 2020, President Bollinger sent the following announcement to the Columbia community. Follow this author. Her other contributions should also be noted in this respect: “Some remarks on the present state of the Iranian Manichaean MSS. Following early retirement she became Professor Emerita and a Professorial Research Associate at SOAS (1982-2006). But she maintains that at the end of the Sasanian period traditional Zoroastrianism remained dominant and coherent (pp. 279-84. A Persian Stronghold of Zoroastrianism: based on the Ratanbai Katrak Lectures, 1975, Persian Studies Series 12, Oxford, 1977; repr. Almut Hintze, BSOAS 70/1, 2006, pp. 129-83; “Der spätere Zoroastrismus,” Handbuch der Religionsgeschichte, eds., J. P. Asmussen and J. Læssøe and contributions by C. Colpe,  vol. Throughout her 30+ year career as a faculty, administrator and academic leader in higher education, Dr. Boyce has championed inclusive learning environments with professional development, executive-skill building, and best practices around opening and sustaining dialogue between individuals and across organizations. Shahbāzi, M.A., University of London, 1968 (studies with A. D. H. Bivar, Mary Boyce and D. N. MacKenzie). 3-9. 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. 10-45. Her conclusion on the Younger Avesta is that “it appears in essentials strikingly faithful to the doctrines and vision of its founder” (p. 121). 57-75; and Zoroastrianism: a shadowy but powerful presence in the Judaeo-Christian world, London, 1987). K. Mazdāpur, Tehran, 2002, pp. 33-37. 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. Frantz Grenet, Stud. Only the sketchiest of overviews of the subject exists and one can only regret that she could not finish the book herself, but she has largely written it and, once published, it is destined to open yet another entirely new perspective on the history of Iran, and of 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. 22-177) which she also believed to be part of that great continuity (except Zoroaster only venerated beings that were spәntā). 31-66) and “The Manichean Literature in middle Iranian,” (pp. As is almost customary, she came to Iranian studies more or less by accident. It was something on which she had published in “On the calendar of Zoroastrian feasts,” BSOAS 33/3, 1970, pp. Upload PDF. Boyce also believed it was critical to understand the way traditions were preserved orally. 45, Berlin, 1960). 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