149-62), unlike most works on Zoroastrianism, but like Boyce’s Zoroastrians, 2001, pp. This was followed by volume 2 of History of Zoroastrianism in 1982 (also as a part of the Orientalistik monograph series), and volume 3 in 1991 which she co-authored with Frantz Grenet. 86-87. 781-85). A Word-List of Manichaean Middle Persian and Parthian, with a Reverse Index by Ronald Zwanziger, Acta Iranica 9a, Tehran and Liège, 1977; tr. A History of Zoroastrianism: Under the Achaemenians, vol. Zoroastrianism: the Rediscovery of Missing Chapters in Man’s Religious History, Teaching Aids for the Study of Inner Asia 6, Bloomington, 1977. 265-67; BSOAS 57/2, 1994, pp. 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. Shaul Shaked, tr. Foreword to Samuel N. C. Lieu, Manichaeism in the Later Roman Empire and Medieval China: a Historical Survey, Manchester, 1985, repr. ©2020 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. Boyce had no doubts that all of them were Zoroastrians, including the founder, Cyrus the Great (see CYRUS iii). 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. 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. “[Zoroastrianism] Early Days,” Man’s Religious Quest: a Reader, ed. 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). 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. 82-84. It is the most substantial study of the religion in this period yet written. 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. Foreword to Tina Mehta, The Zarathushtrian Saga, Calcutta, 1995. 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. Mary_Boyce - WikiMili, The Free Encyclope repr., 1996; tr. 69-76; “On Varuna’s part in Zoroastrianism,” Mélanges linguistique offerts à Émile Benveniste, Paris, 1975, pp. 18.1 Mary Boyce and the Yazd Locale. Second, it transformed her whole perspective of the study and history of the religion. 38-40. 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. 1994; tr. During this stage of her career she was also active in scholarly bodies: she served the Corpus Inscriptionum Iranicarum from its inception as secretary and treasurer (1955-70) alongside Henning as chairman; the Council of the Royal Asiatic Society (1956-60, 1965-68) and the editorial board of the journal, Asia Major (1962-76). 209-18. K. Mazdāpur, Tehran, 2002, pp. 52-68; “On Mithra’s part in Zoroastrianism,” BSOAS 32/1, 1969, pp. But she saw the cult of the fravašis as perhaps a deviation from Zoroaster’s teaching (ZACV, pp. 129-83; “Der spätere Zoroastrismus,” Handbuch der Religionsgeschichte, eds., J. P. Asmussen and J. Læssøe and contributions by C. Colpe,  vol. 277-82. Gignoux and A. Tafazzoli, Louvain, 1974, pp. “Zariadres and Zarēr, BSOAS XVII/3, 1955, pp. Boyce is a former MacVicar Faculty Fellow and received the Joseph Henry Keenan Innovation in Undergraduate Education Award.
2020 mary boyce scholar