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.