The Dynamics of the Primary Functionaries of
Group Ritual
By Robert Barton
In
this essay it is my intent to explore the dynamics of celebratory group
ritual as embodied, first, in the personages of the primary liturgical
functionaries, and as embodied in some of the optional or secondary
functionaries. There are, to be sure, many possible models for the
combination and application of the liturgical identities herein
examined. However, for the purposes of this paper, I will be discussing
the subject predominately within the context of the practice of Celtic
Revivalist Druidry, with the Gaels being the focal subculture.
First
and foremost in the performance of ritual is the officiant or ‘Druid’
who is the primary celebrant of the rite and serves as the Priest or
Priestess. Preeminent among the duties performed by this person is the
execution of appropriate liturgical structure. The Druid is to insure
the adherence to the ritual as written. Much like the stage director of
a play, this person makes sure that that the script is followed and
that all parts are performed on cue.
The
Druid is the person who focuses the group mind, or ‘egregore’, formed
by those present. Through the use of symbology, oratory and many other
skills, the Druid keeps the spiritual egregore directed upon the goals
of the rite to a smooth and successful completion. Establishment and
maintenance of borders, gates, realms and all of the other details of
structural symbology, and meanings of the tools used are also found as
a part of this job.
To
be a successful Druid requires a very high degree of training and
experience. Among the knowledge set of the Druid, great weight must be
given to: theology, cosmology, symbology (both general and cultural),
general liturgical structure, spiritual dynamics (group and individual)
and specific structure of the ritual at hand. Some important skills
which the Druid should possess are rhetorical oratory, ritual gesture,
dramatic expression and the use of props, sets and effects.
Though
the specific acts of, and spoken parts within, a ritual may be divided
among various acolytes or participants, the Druid remains the one who
directs and focuses the ceremony in progress. This is the largest and
most visual job of a ritual, and the confidence and ability of the
person in this role will have the most pronounced effect on the
participants and outcome of the rite.
The
second functionary with which we will concern ourselves is the Fili or
poet, whose primary concern is the inspiration of the participants. The
main duty of this person is to facilitate the emotional and spiritual
involvement of the participants. Guiding the feelings of the celebrants
to the proper level of intensity and the appropriate emotion, the Fili
provides for the commitment of energy to the rite. The Fili often
participates in the writing of a ritual, with language being their
focus, being sure that the spoken parts are said in the most effective
and inspiring manner possible.
At
each stage of the ritual, the Fili must be aware of the required energy
of that section. The Fili must know what type of emotional and
spiritual foci are required at any given stage of the rite. It is then
the responsibility of the Fili to find ways that work well within the
present context to bring to participants to the needed emotional and
spiritual state and excitement level.
The
prerequisite knowledge areas of the Fili are: symbology, language,
music and poetry as they effect listeners, how rhythm may be used and
manipulated to produce ritual effects, general structure of ritual and
specific structure of ritual at hand. Skills required of the Fili
include chanting, singing, poetry, rhetorical oratory, drumming,
gesture, good stage presence and a rapport with the participants.
Next
we come to the Diviner, Seer or Faistineach (pr. FA-schti-nyak) with
the primary duty of reading the ritual energy and interpretation of
information received. This person watches the participants and
environment to note the effects of the rite. If the ritual contains a
formal divination, the Faistineach is the person conducting that step.
Perception and interpretation of spontaneous events in and around the
ceremony are also part of these duties. Our Faistineach looks for and
interprets the Divine acceptance of the offerings and ritual and the
subsequent return of blessings and favor.
Among
the knowledge areas most required for the Faistineach are symbology,
dynamics of energy, personalities of Deities of the rite, a specific
structured divination system and interpretation of spontaneous events
relative to the ritual and stages thereof.
Skills
required of the Faistineach include application of a divination system,
awareness of the environment within and around the rite, reading people
and their reactions to events and a relaxation of the mind in order to
receive multiple forms of information simultaneously.
In
summation of the model used above and why the three functionaries
explained therein are considered to be primary to other possible roles:
these three specific people are responsible to the production,
structuring, maintenance of balance and interpretation of the emotional
and spiritual energy of the ritual. The Fili raises the proper energy
through the inspiration of the participants. The Druid provides the
structure and direction of the energy so raised. And finally the
Faistineach reads and interprets that energy, and any divine messages
or interaction. Though some of these duties are often being performed
either by the same individual, or divided among several people, as
functions within ceremony they remain separate and should be thought of
within that context.
The possibilities for jobs that people can do in ritual certainly is
not limited to those discussed above, in fact, there are a great many
secondary liturgical roles that can be used to allow people to
participate in a rite. Often these various roles are used to start new
people on the road to learning about ritual and developing their
individual liturgical abilities.
A
Fire-tender can be a big asset to a ritual, in that this person will
see to the control and maintenance of the fire. Often the details of
the fire are not well in place and it becomes a last minute thing to
address. By having a specific person with the duties of preparing for
and caring for the fire, problems in this area can be avoided. This is
a great introductory job for someone who is new and would like to start
participating in ritual, but is not yet ready for spoken parts,
especially adolescents.
Cup-bearer was a very
traditionally important duty in ancient Celtic society, and was
generally filled by a youth or foster-child in the great households.
This job often requires small formally spoken parts that are repeated
as each participant is given the cup. Again, here we have a job that is
great for the young or relatively new, in that it teaches them to be
aware of the other participants and to speak and move in a prescribed
manner. Though this job is an excellent step on the way to becoming a
Druid, more experienced people often still find this job a joy to
perform.
Sacrificer
is a job that provides excellent training in ritual propriety, and
communication with Deities, ancestors and attendant nature spirits.
This person performs all group offerings to the various Deities and
others being honored with such gifts. Often individuals pass their
personal offerings over to this person to give in the prescribed
manner. The Sacrificer previews all individual offerings to be sure
that they are appropriate for the rite. The fact that this job is
completely focused through the gates, into the other worlds and upon
the residents thereof causes the development of an intense awareness of
the other side of reality and interactions through the gates. Obviously
this duty should be performed by anyone with hopes of eventually being
Faistineach or Druid.
Liturgists write and construct
rituals and ceremonies. The Druid for a ritual may or may not be the
liturgist for that specific rite. Obviously this job requires knowledge
of the general principles or ritual structure and patterns, and
specific ritual and symbology systems relative to tradition and type of
celebration. Serving in this capacity is a great way for potential
Druids to learn about the subject of ritual, prior to actually stepping
into the lead role of performance.
General
Acolyte is often the final preparation for the Druid in training. The
person in this job serves as a ritual assistant to the Druid before,
during and after the ritual. The wise Druid uses this job to slowly
develop ritual skills in the next generation of the Priesthood. This
job starts with the Acolyte standing beside the Druid to fill cups,
open bottles, hand over tools and ritual gear and to return blessed
objects to their owners. But as time passes the Acolyte is given more
to do, perhaps preparing the ritual site to be sure that all things are
in place and ready. The Acolyte should also slowly be given more
speaking parts and ritual acts to perform until they are ready to act
as Druid.
While
I recognize that there are many different possible liturgical dynamic
models, it is hoped that the above model has demonstrated a system
whereby ritual dynamics can be attended to in order to provide for a
smooth, well constructed and properly executed ritual. The secondary
intent in this paper has been to show how the various ritual roles may
be used to educate the student of ceremony by providing opportunities
to concentrate on the many different parts of ritual each in its turn.