30-44. 591-92. Chosen from more than 1,600 applicants to the Hono... May, 14 2019 - … When she goes on to discuss Zoroastrian influence on the Jews (HZ III, pp. From the studies of Zurvanism made in this century, a large measure of agreement has been reached. The ones marked * may be different from the article in the profile. Want to bookmark your favourite articles and stories to read or reference later? A Last Stronghold of Traditional Zoroastrianism, Teaching Aids for the Study of Inner Asia 7, Bloomington, 1977. Boyce completed her Manichean and Parthian studies in “Parthian Writings and Literature” (pp. 297-308; “Diyānat-e Zartošti dar dawrān-e motaʾaḵḵer,” in Diyānat-e Zartošti, tr. 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. 12 (pp. 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. repr., 1996; tr. She was generous with the time she gave to her students, and her tutorials, like those of Henning, could last for hours. 1991, 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. Nora Elizabeth Mary Boyce, Iranian scholar: born Darjeeling, India 2 August 1920; Assistant Lecturer in Anglo-Saxon Literature and Archaeology, Royal Holloway College, London University 1944-46; Lecturer in Iranian Studies, Soas 1947-58, Reader 1958-62, Professor 1963-82 (Emerita); died London 4 April 2006. Follow this author . 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. This "Cited by" count includes citations to the following articles in Scholar. 50-58. Review of R. C. Zaehner, The Teachings of the Magi: a compendium of Zoroastrian beliefs, JRAS 1957, pp. 386-87, JAOS 78/1, 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. 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). Foreword to Delphine Menant, The Parsis: being an enlarged & copious annotated, up to date English edition of Mlle. James Russell, Nāme-ye Irān-e Bāstān: the International Journal of Ancient Iranian Studies 5/1-2, 2005-07 [2007], pp. 908-15; “Some Parthian abecedarian hymns,” BSOAS 14/3, 1952, pp. 20-29. Review of Malcolm Colledge, The Parthian Period, BSOAS 53/2, 1990, pp. 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. 106-7, the reference to the fravašis in Y. “Maneckji Limji Hataria in Iran,” Golden Jubilee Volume: K. R. Cama Oriental Institute, Bombay, 1969, pp. This "Cited by" count includes citations to the following articles in Scholar. A Reader in Manichaean Middle Persian and Parthian: Texts with Notes, Acta Iranica 9, Tehran and Liège, 1975; tr. 9 (pp. from Turfan, with additions and corrections to Manichaean hymn-cycles in Parthian,” published in Mitteilungen des Instituts für Orientforschung IV, 2, 1956, pp. ; also “On the antiquity of Zoroastrian apocalyptic,” BSOAS 47/1, 1984, pp. A History of Zoroastrianism: the Early Period, vol. D. M. Lang, London, 1971, pp. She wrote thousands of letters to colleagues and friends. ʿAskar Bahrāmi as Zardoštiyān: bāvarhā va ādāb-e dini-ye ānhā , Tehran, 2002, 10th repr., 2009; Review: ArOr 50/1, 1982, pp. Biography Mary C. Boyce is Dean of The Fu Foundation School of Engineering and Applied Science at Columbia University in the City of New York and the Morris … Then she turned to the one subject Henning had rarely worked on: Zoroastrianism, the religion of ancient Iran and one of the few religions of the ancient world to have survived to the present. with a new foreword, New York, 1972). She studied under the Iranist Walter B. Henning (1908-67), author of the provocative work Zoroaster, Politician or Witch Doctor? She was taught by Hector Munro Chadwick (1870-1947), a world authority on oral literatures who influenced some of her studies on Parthian minstrelsy mentioned below. 365f. 3-9. Email address for updates. A History of Zoroastrianism: Under the Achaemenians, vol. 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. “Dēnkard” vol. She completed her thesis in 1952, and it was published as The Manichaean Hymn Cycles in Parthian two years later. 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. 35-40. 111-37), part of which Boyce observed personally (pp. 3-7. 19-53. 1986, sec. She also joined a seminar (1949-50) to study the important Sasanian tract, the Letter of Tansar. Center for Iranian Studies Newsletter 18/1, (Spring 2006), pp. II, Copenhagen, 1968, pp. 349-51. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. 1999. She will be the first woman to serve as provost in University history. The narrative in the Pahlavi book Ardā Virāz Nāmag, she presumes (p. 119), belongs to the early days of the religion. 377ff., n. 63 where Grenet is credited with changing Boyce’s mind concerning the Oracle of Hystaspes). M. M. Murzban and A. D. Mango, 3 vols., Bombay, 1994-96. 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. In HZ I (The Early Period, HO I.1.2.2A, Leiden, 1975; 3d corr. 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. 45, Berlin, 1960). Dean Mary Boyce will assume the position of Provost next year. Such an innovative approach should be expected to spark controversy, but this, while certainly not lacking, mainly concerned points of detail. A Persian Stronghold of Zoroastrianism: based on the Ratanbai Katrak Lectures, 1975, Persian Studies Series 12, Oxford, 1977; repr. She enthusiastically accepted the Yasnā Haptaŋhāiti as a prose liturgical creation of the prophet (ZACV pp. But she maintains that at the end of the Sasanian period traditional Zoroastrianism remained dominant and coherent (pp. and ed., F. Vahman, Tehran, 1970, pp. As a young assistant lecturer in Anglo-Saxon literature at Royal Holloway College, London, she took up the study of Persian at Soas and so became acquainted also with the brilliant Iranist Walter Bruno Henning. 1151-165) and “The Manichaean Middle Persian Writings” (pp. 1, 11. 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. 1196-204), Camb. 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. E. Yarshater, Cambridge, 1983. Nora Elisabeth Mary Boyce (2 August 1920 – 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. “Iranian Festivals,” Camb. 4, pp. Chicago, 1990. 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. “Some Further Reflections on Zurvanism,” Iranica Varia: papers in honor of Professor Ehsan Yarshater, Acta Iranica 30, Leiden, 1990, pp. In addition to her numerous articles in journals and Festschriften, Boyce was also a prolific contributor of 84 entries to EIr., 14 of which were written in collaboration with F. M. Kotwal (reviewed in Jamsheed Choksy, “Ancient Religions,” Iranian Studies 31/3-4, 1998 [1999], pp. You can also choose to be emailed when someone replies to your comment. Dean Boyce will officially take over as Provost starting July 1, 2021. her Zoroastrianism: its antiquity and constant vigour, 1992, p. 105, for now attributing its founding to Zoroaster’s early followers). (1951). Ushta Newsletter 27/1-2, (January-March 2006) [special supplement in honor of Professor Mary Boyce]. This led her to suspect a much greater continuity in the religion, especially in its central ideas and in its ritual and devotional life, than previous scholars had been willing to consider possible. 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. Maryamsādāt ʿArabi, Eṭṭelāʿāt, 24 Tir 1383 Š./14 July 2006, p. 6. “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. 84-85) and the gahāmbārs including Nowruz (ZACV, pp. Merged citations. “A tomb for Cassandane,” Orientalia Jacques Duchesne-Guillemin emerito oblata, Acta Iranica 23, Leiden, 1984, pp. In her chapter on “The religion of empires” (ZACV, pp. 661-79 [special EIr. 66-68. The purity laws of the Vendidād, she argues, are based on Zoroaster’s dualistic conception of the world (p. 118). Ir. 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. 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. Moṣṭafi Farhudi, Eṭṭelāʿāt, 15 Tir 1383 Š./5 July 2006, p. 6. 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. The last years of her life were devoted to the fourth volume of A History of Zoroastrianism, which will cover the Parthians, who ruled Iran for five centuries around the beginning of the common era. 52-68; “On Mithra’s part in Zoroastrianism,” BSOAS 32/1, 1969, pp. Dear fellow members of the Columbia community: I write today, with great happiness, to announce my appointment of Mary C. Boyce, presently Dean of The Fu Foundation School of Engineering and Applied Science, as the next Provost of the University. 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. “Dahma Āfriti and some related problems,” BSOAS 56/2, 1993, pp. 55-64; and “On the Zoroastrian temple cult of fire,” JAOS 95/3, 1975, pp. Find your bookmarks in your Independent Premium section, under my profile. Mary Boyce was a British scholar of Iranian languages, and an authority on Zoroastrianism. 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). This came soon after her appointment in 1963 as Professor of Iranian Studies at SOAS, succeeding Henning who had moved to Berkeley in California. 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. Foreword to W. B. Henning - Selected Papers, comp. She also argued therein that it was Zoroaster who introduced the five times of daily prayer, the sudra and kustī (ZACV, pp. 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. Ph.D. thesis, University of London, 1998). Hist. Fischer himself resided in Yazd during 1970-71 to collect anthropological materials for his doctoral research, “Zoroastrian Iran between myth and praxis,” unpubl. 43-53. 69-76; “On Mithra, lord of fire,” Monumentum H. S. Nyberg, I, Acta Iranica 4, Tehran and Liège, 1975, pp. 620-24. Review of R. Ghirshman, L’Iran et la migration des Indo-Aryens et des Iraniens, JAOS 99/1, 1979, pp. 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. 239-57. 11.1.17, p. 613: “[I]t has been a weakness in the western study of Zoroastrianism that it has concentrated largely on texts. 35/2, 2006, pp. 125-47. Review of Behramgore Anklesaria, ed. In a footnote, however, Grenet accepts the story citing parallel accounts (but also see p. 93-111. “The Indian Fables in the Letter of Tansar,” Asia Major, n.s., V/1, 1955, pp. 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 Ṣanʿati [zāda], Soruš-e pir-e moḡān: yādnāma-ye Jamšid Sorušiān, ed. 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. 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. 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. 95-105. In both books, therefore, she sees a great continuity not only within Zoroastrianism but also with pre-Zoroastrian thought. 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. At that time, the study of Zoroastrianism, though once a valued and thriving academic discipline, was in disarray. (en) Нора Элизабет Мэри Бойс (англ. “Mithra the King and Varuna the Master,” Philologica et Linguistica. John Hinnells, “BOYCE, MARY,” Encyclopædia Iranica, online edition, 2012, available at http://www.iranicaonline.org/articles/boyce-mary (accessed on 15 October 2012). 1994; tr. Obituary: Nora Elizabeth Mary Boyce Almut Hintze Professor Nora Elizabeth Mary Boyce, who died on 4 April 2006, aged 85, was a leading authority on Zoroastrianism, the pre-Islamic religion of Iran. The existing Open Comments threads will continue to exist for those who do not subscribe to Independent Premium. Their combined citations are counted only for the first article. “Der Zoroastrismus,” Saeculum Weltgeschichte: Neue Hochkulturen in Asien …, eds. ©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. 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. Ārzu Rasuli, Našr-e dāneš 22/2, Summer 2006, pp. Mary was born in Darjeeling, India, the daughter of Anglo-Irish parents. The ones marked … Zoroastrianism and Manichaeism, died on the Mary's first teacher in Iranian matters was 4th of April 2006. Mary_Boyce - WikiMili, The Free Encyclope 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). Second, it transformed her whole perspective of the study and history of the religion. 32-61), Boyce reconstructed the pre-Zoroastrian cosmology and cosmogony (see COSMOGONY AND COSMOLOGY i) by using mostly the Pahlavi Bundahišn alongside some parallels with Vedic thought because, as she enunciated in HZ I, p. 131, she believed that since  Zoroaster was a moral thinker inspired by his vision of the divine, he probably accepted existing hypotheses rather than evolving cosmological ideas of his own. 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