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.

中文翻译：

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琐罗亚斯德教长期礼仪的重大变化

2006 年至 2013 年间，J. Kellens 出版了五卷（最后一卷与 C. Redard 一起），由 KF Geldner 编辑的最长和最重要的琐罗亚斯德教仪式文本的更正版本，通常以其变体之一的名称而闻名亚斯纳。该文本伴随着一个实验性的翻译，两者都附有评论。J.凯伦斯在翻译和研究方面处于领先地位，不仅是礼仪的标准日常变体，而且是更庄严的版本。此外，他的作品是第一次尝试将完整的礼仪文本解读为古老而有意义的礼仪的连贯文本（尽管产生于不同的时间），尽管传统上它被理解为晚期作品。正如它出现在手稿中并且今天仍在印度庆祝，礼拜仪式是对旧版本进行一系列有意识的解释、重新解释和重新排列的结果。尽管如此，这是一个连贯的文本和仪式，其中礼仪的每个部分都发挥了具体的作用，J. Kellens 首次试图揭示这一点。在目前的评论中，我试图强调凯伦斯对琐罗亚斯德教长期礼仪的新方法的非凡重要性，并揭示他的主要成就。同时，我揭露了这部不朽作品的主要弱点：1.它对盖德纳编辑的文本的依赖，隐藏了长礼拜仪式的部分仪式多样性；2. 有意识地忽视琐罗亚斯德教传统提供的有关礼仪表演的元仪式信息；3.J。