Kingdom of Annwyn
(and largest city)
Official languages Annwynian, Welsh
Demonym Annwynian
Government Republic
Legislature Senate of Annwyn

The Kingdom of Annwyn (Annwynian: Deyrnas Annwyn) is an archipelago nation located in the Atlantic Ocean off the coast of Europe.


The reforms of King Iago decreed that every 365 days would encompass a year, with the calendar resetting every nine years, as such the years 985 and 993 AD were considered the year one, as was the original year of 977 [1] Each nine years is known as a bid, which is Annwynian for “lifetime”, from the Welsh word bywyd, meaning “life”. Each bid is represented by a Roman or Arabic numeral, placed before the year by a period; e.g. the year 1000 AD would be “2.7”[2].

The year 1000 AD also had particular interest to the religious of Annwyn, as it was believed to be one of the possible dates of the “Dived”, an event akin to Ragnarök and other end of the world beliefs[3]. The Annwynians believed that the world was balanced on a pillar, similar to the beliefs of other cultures, such as the Celtic and Germanic, which believed that the universe was held up by an immense world tree. It was posited by the Annwynians that the specific pillar that held up the world was actually Lot’s wife, who was transformed into a pillar of salt in the Christian bible[4]. Where this connection originally came from is unclear[5], however, early Annwynian scholars supported the narrative by noting that the sea was salty because of this phenomenon[6].

The reason why 1000 AD, or 2.7, was considered a candidate for the Dived was because it was believed that the end of the world would happen in a year in which the two digits of the calendar, when combined into one number, was divisible by twenty-seven. This has its origin in the fact that the founder of the nation, King Iago, had nine children, each with a three-component soul, according to ancient beliefs[7][8]. As such the years 2.7 (1000 AD), 5.4 (1021 AD), 8.1 (1042 AD), etc, were all considered possible years that the world might end[9]

The Annwynians took special precautions because of this. In Dived candidate years, also known as “Efaladi”, warfare and violence was prohibited, no meat was eaten during sunlight hours, and so on. The manner in which the world would physically end was not entirely known. The theologian Nisenus (fl. 970 - 1050) created one of the most popular interpretations and chain of events, by linking the Book of Revelations to Welsh mythology and certain natural occurrences of the islands of Annwyn. According to him, ultimately the world would end with the pillar of the world collapsing, sending the globe into a free fall, in which humans would be paralyzed by the sudden force, completely blinded from any sense, and left like that for the rest of their lifetimes. Additionally, although the Annwynians believed in numerous afterlife traditions, they also noted that no reincarnated being, spirit, or otherwise celestial being would be able to find the earth, and as such would float in the darkness.

Early church figure and first Prifvate, Bran Siorus Cador, wrote in 0.6 that the end of the world was a reversal of the creation of the world. While a godly being of some kind had clearly animated the world and all its objects from total nothingness and darkness, he proposed that humanity would ultimately return all such creations to that blackness. He also connected the fact that since falling stars, and other objects falling through the sky, appear to be engulfed by flames, it was not improbable to assume that humans would slowly be engulfed in flames as well, when falling from the earthly plane, and as such would return to dust as described by numerous religious texts.

Ultimately the religion of the Annwynians took traditions and customs from numerous sources. Having been derived from the Christians of Wales, they initially believed in a distinct form of Christianity, however, their religion is considered wholly unchristian in retrospect. The accounts of the bible and other Christian sources were considered to be accurate, however, King Iago came to be known as a sort of Jesus character in the nation’s early history, leading the Annwynians to believe that Jesus, and Jesus-like individuals, was just the latest in a series of gods and their sons. The Celtic mythos to some degree was taken as fact as well, however, would become vastly different over time to its British counterparts.

The nine children of Iago were all considered to be one-ninth of a god, or god-like deity, respectively. In theory, the nine could collectively work together and be able to perform miracles like their father, however, this was considered impossible; not only were the eight children in the islands hardly ever in the same location, the ninth child, Idwal, had remained in Wales, having never witnessed the islands. The betrayal of Iago’s eldest son and numerous other stories eventually led to Idwal ab Iago, King of Wales, becoming a Satan-like individual in the Annwynian mythos.



The first monarch of the Annwynian people was Iago Solonus Idwal, the former King of Wales, and the creator of Annwyn, based on his original visions. Iago declared in his lifetime the general guidelines that would continue after his death. Namely, the monarch would primarily become a ceremonial power, with the consuls becoming the true heads of state. The monarch would continue to be very influential in politics, however, and often served at the head of armies or in other important functions. Upon the death of Iago, and the kings after him, a new king was elected by a council of elders and nobles, and also confirmed by the senate. In order to be eligible to be elected king, one had to be a direct relative or descendant of Iago, and as such his son Ieuaf Maponus succeeded him. Similarly, most kings would happen to be the son of the previous king. In the decades following the initial elections the rules began to change significantly. The senate began to confirm all members of the family who were prestigious and of good merit with the title of “king”, while the most elder or important was hailed as the “high king”.


Each island is locally ruled by a governor, or benadur, answering directly to the senate and the consuls. All governors are either members of the royal family or former consuls, with former consuls being awarded either a governorship, or part of a governorship, upon their exit from the office of consul. A governor must be chosen by the senate, after which he serves a four year term as governor.


Year First Consul Second Consul
978 Iestyn Modronus Dathyl Morgan Awdur Arianus
979 Alun Abandinus Lena Gruffudd Ankou Pryderi
980 Disgyus Seneddus Deva Bran Belenus Calon
982 Iago Dwyrainus Wenhwyseg
982 Morgan Awdur Arianus II Ithel Vosegus Edern

List of Prifvates

  • Bran Siorus Cador

House of Iago

  • Iago II Solonus Idwal - King of Wales, King of Tirmawr
    • Idwal ab Iago - King of Wales
    • Ieuaf Maponus Idwal
      • Iwan Dewirus Idwal
      • Iolo Orllewinus Idwal
    • Mostyn Breninus Idwal
      • Ianto Mostynus Idwal
      • Gwendolen Orllewinus Idwal
    • Rihanna Seren Idwal
    • Neirin Morwurus Idwal
      • Grigor Machludus Idwal
    • Haf Ingen Idwal
    • Goronwy Taliesinus Idwal
    • Yale Llŷr Idwal --Rihanna Seren Idwal
      • Barinthus Idwal
      • Robor Mynachlogus Idwal -- Aderyn Mermulla Mullia
        • Yale Fragarachus Idwal - King of Ynys-Arch


  1. Iago II Solonus Idwal (977). Decree of the Year One. College of Vates.
  2. Morgan Orllewinus Deva. “Comparing Years to Anno Domini.” Calendar of Annwyn, 2nd ed., Kêr-Is Publishing, 1923, pp. 18–20.
  3. End Time Myths of the British Peoples. 4th ed., Mesorah Publications, 1956.
  4. Scharfstein, Sol (2008). ‘’Torah and commentary : the five books of Moses : translation, rabbinic and contemporary commentary.’’ Jersey City, NJ: KTAV Publishing. p. 71,#26.
  5. Bryn Cadi Ganeus. ‘’Origins of the Annwydian Religion’’. Idwalian, 1976.
  6. Roderon, ‘’Studies’’, 211–213.
  7. Roderon, ‘’Studies’’,327–330.
  8. Hutton, Ronald (2014). ‘’Pagan Britain’’. Yale University Press. p. 366.
  9. Emrys Gyln Cador, ‘’Histories of the First Century’’ (1204), 115–121.
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