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Between 2006 and 2013 J. Kellens published in five volumes (the last one together with C. Redard) a corrected version of the text edited by K.F. Geldner of the longest and most important Zoroastrian ritual usually known by the name of one of its variants as the Yasna. The text accompanies an experimental translation and both are followed by a commentary. J. Kellens is pioneering in translating and studying, not only the standard daily variant of the liturgy, but also its more solemn version. Furthermore, his work is the first attempt to read the complete text of the liturgy as the coherent text (although produced at different times) of an old and meaningful liturgy, although it has been traditionally understood as a late composition. As it appears in the manuscripts and is celebrated still today in India, the liturgy is the result of a series of conscious interpretations, reinterpretations and rearrangements of older versions. Despite of this, it is a coherent text and ritual in which each section of the liturgy plays a concrete role that J. Kellens has tried to bring to light for the first time. In the present review, I try to highlight the extraordinary importance of Kellens’ new approach to the Zoroastrian Long Liturgy and to expose his main achievements. At the same time, I expose the main weaknesses of this monumental work: 1. its dependence on the text edited by Geldner, which hides part of the ritual variety of the Long Liturgy; 2. the conscious disregard of the meta-ritual information provided by the Zoroastrian tradition about the performance of the liturgy; 3. J. Kellens’s Yasna-centrism that prevents him to recognize the close connections between the Long Liturgy and other minor rituals and the participation within the Long Liturgy of many short rituals that can be celebrated independently.

In: Indo-Iranian Journal


This survey discusses a series of achievements in comparative Indo-Iranian studies, on the occasion of the appearance of a new representative volume. The presentation of these achievements aims to trace existing and new directions of scholarly co-operation between Vedists, Avestologists, specialists in Achaemenid and Sassanian studies, as well as, more generally, between Indo-Europeanists, philologists and scholars of history of culture and religions with the aim to continue the reconstruction of Indo-Iranian sacred texts and religious practices.

In: Indo-Iranian Journal

honey bees in the deserts of central Asia. Sauma ( soma, haoma ) became a central feature of Indo-Iranian religion and ritual. Its pressing and offering is the central part of an elaborate ritual, normally called agniṣṭoma (see yajña ). It has close

in Brill's Encyclopedia of Hinduism Online