She served on the editorial board of numerous academic publications, including Asia Major, the Encyclopaedia Iranica, the Bulletin of the School of Oriental and African Studies, and the Journal of the American Oriental Society. Gherardo Gnoli, East and West 56/4, 2006, pp. 69-76; “On Mithra, lord of fire,” Monumentum H. S. Nyberg, I, Acta Iranica 4, Tehran and Liège, 1975, pp. 243-53. 22-177) which she also believed to be part of that great continuity (except Zoroaster only venerated beings that were spәntā). 279-84. “Great Vayu and Greater Varuna,” BAI 7, n.s., 1993 , pp. Boyce had no doubts that all of them were Zoroastrians, including the founder, Cyrus the Great (see CYRUS iii). And likewise the doctrine of the Amәša Spәntas and the detailed eschatology (ZACV, p. 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. “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. 125-148) she stresses the continuity of tradition through the Achaemenids, as evidenced especially by Darius and in the Greek literature (see GREECE vi), although she asserts one major change and that was the introduction of fire temples under Babylonian influence (pp. Arnavaz Mama, Parsiana 29/1, August 7, 2006, pp. She was consulting editor to the EIr. The collaboration with Grenet involved more than two chapters. 3, Zoroastrianism Under Macedonian and Roman Rule, https://en.wikipedia.org/w/index.php?title=Mary_Boyce&oldid=985045242, Academics of Royal Holloway, University of London, Wikipedia articles with CANTIC identifiers, Wikipedia articles with SUDOC identifiers, Wikipedia articles with Trove identifiers, Wikipedia articles with WORLDCATID identifiers, Creative Commons Attribution-ShareAlike License, 1988, "The religion of Cyrus the Great", in A. Kuhrt and H. Sancisi-Weerdenburg, This page was last edited on 23 October 2020, at 16:46. 111-37), part of which Boyce observed personally (pp. Boyce also believed it was critical to understand the way traditions were preserved orally. “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. So although the book is entitled Zoroastrianism: its antiquity and constant vigour, she comments on the majority of Zoroastrians, namely the Parsis, only in passing. 3-9. John Hinnells, “BOYCE, MARY,” Encyclopædia Iranica, online edition, 2012, available at http://www.iranicaonline.org/articles/boyce-mary (accessed on 15 October 2012). It was something on which she had published in “On the calendar of Zoroastrian feasts,” BSOAS 33/3, 1970, pp. 162-63. 377ff., n. 63 where Grenet is credited with changing Boyce’s mind concerning the Oracle of Hystaspes). her Zoroastrianism: its antiquity and constant vigour, 1992, p. 105, for now attributing its founding to Zoroaster’s early followers). 294-99. 792-815; “Jašnhā-ye Irāniyān,” tr. 129-83; “Der spätere Zoroastrismus,” Handbuch der Religionsgeschichte, eds., J. P. Asmussen and J. Læssøe and contributions by C. Colpe, vol. 454-65. 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. She was born in Darjeeling where her parents were vacationing to escape the heat of the plains during the summer. Dr. Ira Katznelson, who has been currently serving […] Ph.D. II, Freiburg im Brisgau, 1966, pp. II, HO I.1.2.2A, Leiden, 1982; Review: JRAS, 1984, pp. H. Franke et al., vol. A History of Zoroastrianism: Under the Achaemenians, vol. “[Zoroastrianism] Early Days,” Man’s Religious Quest: a Reader, ed. Boyce is a former MacVicar Faculty Fellow and received the Joseph Henry Keenan Innovation in Undergraduate Education Award. 55-64; and “On the Zoroastrian temple cult of fire,” JAOS 95/3, 1975, pp. In chapter 3 (ZACV, pp. Her speciality remained the religions of speakers of Eastern Iranian languages, in particular Manichaeanism and Zoroastrianism. 281-91. ed. 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. The following articles are merged in Scholar. 596-97. Review of Sven Hartman, Parsism: the religion of Zoroaster, BSOAS 45/3, 1982, pp. Boyce explains the continuity with pre- Zoroastrian tradition especially the Yazatas since the prophet altered the concepts only in so far as they were not to be venerated as independent deities but as evocations or agents of Ahura Mazdā (p. 111). “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). She also began to turn her attention to Zoroastrianism and published, for example, “Some Reflections on Zurvanism,” BSOAS 29/2, 1957, 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. Nora Elisabeth Mary Boyce (2 August 1920 â 4 April 2006) was a British scholar of Iranian languages, and an authority on Zoroastrianism. thesis, University of Oxford, 1981). E. Yarshater, Cambridge, 1983. BRILL, 1982 - Zoroastrianism - 306 pages. 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. “Zoroastrianism,” The Penguin Handbook of Living Religions, ed., John Hinnells, Harmondsworth, 1984; repr. Submitted tags will be reviewed by site administrator before it is posted online.If you enter several tags, separate with commas. “Varuna the Baga,” Monumentum Georg Morgenstierne I, Acta Iranica 21, Leiden, 1981, pp. Iran, 3(2), ed. 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. 76f.) 447-59. But she maintains that at the end of the Sasanian period traditional Zoroastrianism remained dominant and coherent (pp. 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). Alan Williams, tr. Dissertations or studies under Boyce’s guidance. A study has been conducted on the mechanisms of in-situ tensile failure of staple yams during uniaxial tensioning, as in a conventional ravel strip test. “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. Both of these complement her earlier and still valuable discussions of “Middle Persian Literature,” (pp. 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]. Ārzu Rasuli, Našr-e dāneš 22/2, Summer 2006, pp. 3-7. Mary was born in Darjeeling, India, the daughter of Anglo-Irish parents. 229-45). 128-29; see BABYLONIA ii), and sees the continuity going through the Parthian period (p. 133). After a discussion of the haoma ritual and the Gāthās, she concluded (p. “Dahma Āfriti and some related problems,” BSOAS 56/2, 1993, pp. The Royal Asiatic Society's annual Boyce Prize for outstanding contributions to the study of religion is named after her. repr., 1996; tr. 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). and tr., The Pahlavi Rivāyat of Āturfarnbag and Farnbag-srōš, BSOAS 35/1, 1972, pp. 908-15; “Some Parthian abecedarian hymns,” BSOAS 14/3, 1952, pp. 10-34; and “Haoma, priest of the sacrifice,” in W. B. Henning Memorial Volume, eds., M. Boyce and I. Gershevitch, London, 1970, pp. “Some aspects of farming in a Zoroastrian village of Yazd,” Persica 4, 1969, pp. “The two dates of the feast of Sada,” FIZ 21, 1976, pp. A Persian Stronghold of Zoroastrianism: based on the Ratanbai Katrak Lectures, 1975, Persian Studies Series 12, Oxford, 1977; repr. Abu’l-Ḥasan Tahāmi, as Āyin-e zartušt: kohan ruzgār va qodrat māndegāraš, Tehran, 2007; Review: BSOAS 58/2, 1995, pp. Besides articles and chapters cited supra in entry, also note the following significant studies (listed chronologically). expounded in the Pahlavi literature (see MIDDLE PERSIAN LITERATURE). Born on 2 August 1920 in Darjeeling, India, she was educated in England first at Wimbledon High School and Cheltenham Ladies’s College, and Her mother Nora (nÃ©e Gardiner) was a granddaughter of the historian Samuel Rawson Gardiner. 19-27); “Zoroastrianism in ancient imperial times,” (pp. Foreword to W. B. Henning - Selected Papers, comp. 66-68. and ed., F. Vahman, Tehran, 1970, pp. For the Dean of SEAS at Columbia University, see, John R. Hinnells, âBoyce, (Nora Elisabeth) Mary (1920â2006)â, 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. 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. 781-85). ...Was he Prophet and Teacher, or was he Priest? View Mary E Boyce’s profile on LinkedIn, the world's largest professional community. repr., 1996), Boyce began with a substantial discussion of the pre-Zoroastrian religion (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. 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. For example, she argues that the čahārom rite on the fourth day after death, when the living bid farewell to the soul, which can be traced back to Sasanian times because the Parsis observe the same rite. From the studies of Zurvanism made in this century, a large measure of agreement has been reached. 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. 277-82. ... MC Boyce, M Breadmore, M Macka, P Doble, PR Haddad. Yumiko Yamamoto, “The Zoroastrian Temple Cult of Fire in Archaeology and Literature (I),” Orient: Report of the Society for Near Eastern Studies in Japan 15, 1979, pp. In short, Mary is an accomplished scholar, an effective leader, and a consummate University citizen. 69-76; “On Varuna’s part in Zoroastrianism,” Mélanges linguistique offerts à Émile Benveniste, Paris, 1975, pp. 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 ().. Mary Boyce was born in India where her father, William H. Boyce, was a High Court Judge in Calcutta. “Pādyāb and Nērang: two Pahlavi terms further considered,” BSOAS 54/2, 1991, pp. 57-61. 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. with a new foreword, New York, 1972). 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. 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’. With Frantz Grenet, A History of Zoroastrianism: Zoroastrianism Under Macedonian and Roman Rule, and a contribution by Roger Beck, vol. The publication that fleshes this out fully is chapter 2 of her Zoroastrianism: its antiquity and constant vigour, Costa Mesa, CA, 1992 (hereinafter ZACV). 12 (pp. These radical scholarly theories are stated as simple fact rather than being argued for. When she goes on to discuss Zoroastrian influence on the Jews (HZ III, pp. She also joined a seminar (1949-50) to study the important Sasanian tract, the Letter of Tansar. Peshotan Anklesaria, “A Critical edition of the unedited portion of the Dādestān-i dīnīk,” (joint supervision with Henning, unpubl. “The Indian Fables in the Letter of Tansar,” Asia Major, n.s., V/1, 1955, pp. 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. 1151-165) and “The Manichaean Middle Persian Writings” (pp. 51-72; and “Bībī Shahrbānū and the Lady of Pārs,” BSOAS 30/1, 1967, pp. Judaism, 1, eds., W. Davies and L. Finkelstein, Cambridge, 1984, 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. I. Steblin-Kamensky as Zoroastriĭtsy: verovaniya i obychai, Moscow, 1987, 3rd. 125-47. Review of Behramgore Anklesaria, ed. Hist. Each read the other’s manuscript, commented, and often arrived at different conclusions. 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. Simultaneously she continued her studies, this time in Persian languages, under the guidance of Vladimir Minorsky at the School of Oriental and African Studies from 1945 to 1947. 92-99. 119, 128, 130). She completed her thesis in 1952, and it was published as The Manichaean Hymn Cycles in Parthian two years later. 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).