Bair_the_Normal
転輪聖王
Work in Progress
Government:
The Cedairnic Order is ostensibly a religious military order dedicated to the promulgation and defense of the Iesan faith. In practice, the Order is politically dominated by a collection of powerful ‘theocracities’ scattered across the isles. These cities, which are referred to as Prince-Bishopric (Tywysog-Esgobaeth[au]), promote and advance their individual interests at the Cyngor Mawr, or ‘Great Council,’ which convenes monthly in Biwmares Castle in the east of Ynys Mawr. The cities that are represented are the Prince-Archbishopric of Caersanctaidd and the Prince-Bishoprics of Llancilfach, Heglwysfrwd, Mhenllechi, Llwchmawr, Wygyrfach, Traethillyn, and Llantysilio, collectively known as the Wyth Ddinasoedd Mawr, or ‘Eight Great Cities.’ The Cyngor Mawr is headed by the Parchedig Brif, or ‘Chief Reverend,’ a figure who is elected for life by the Princes, Bishops and Archbishop whom comprise the council. Elections for the role of Parchedig Brif naturally take place upon the prior office holder’s death, and those eligible for the office are any of the incumbent Bishops and Archbishop of the Eight Great Cities. Whereas each of the Eight Great Cities is governed by their individual respective Prince and Bishop (or Archbishop in the case of Caersanctaidd), the remainder of the territory that comprises the Cedairnic Order, with one exception, is governed directly by and is under the immediate jurisdiction of the Parchedig Brif. The sole exception to this rule is the lesser isle of Ynysanctaidd, which, as befitting of its more cosmopolitan and outwards looking nature and of its mercantile tendencies, is ruled by a plutocratic council of its known as the Undeb Senedd, ‘Union Parliament,’ populated exclusively by the most prosperous merchants on the island. This haven of mercantile supremacism and other values that are seemingly counterintuitive to classical virtues espoused by the Iesan faith operates under the guise of a Bishopric of Greater Ynysanctaidd, and due to the profit of its mercantile ventures to the Order, is more or less ignored by the Cyngor Mawr when it comes to sin and avarice. As it is not officially a member of the Eight Great Cities and thus not a constituent able to send a delegate to the Cyngor Mawr, Greater Ynysanctaidd is allowed by the council to send a single observer delegate who has considerably lesser powers compared to the regular Princes and Bishops of the council, but who is allowed to promote the concerns of the island.
History:
The Blessed Isles after which the Cedairnic Order is named and on which it operates have lived through a long history of blissful ignorance and isolation, and are only just beginning to thaw from this period of lengthy loneliness. Despite the exceedingly short width of the Menai Strait and thus easy and rapid transit between the Isles and the mainland, referred to by the Order as the Dirbras, the inhabitants of the isles, known simply as the Ynyswry, or ‘Islanders’ (whereas its adjective form is ‘Ynyswr’
, tended to historically keep away from the affairs on the mainland. This was almost entirely because the isles had much bigger and more pressing problems, as far as the Ynyswry were concerned.
Prior to the formation of the Cedairnic Order, or, more accurately, prior to its rise to prominence and power, the Blessed Isles were divided into a variety of distinct city-states whose identities, territories, and allegiances were in constant flux. In this very own warring states period, the Ynyswr were perfectly happy to fight each other rather than see what was going on in the outside world. This unstable, decentralized behavior continued for around a century with little resolution and few city-states holding supreme power for any substantial period of time.
The catalyst that would spur change from this period of infighting was twofold. The invasion of the Brewaldhayre and the migration of the Chainiren both prompted outwards glances from the Ynyswr and spread the seeds of a quickly growing fear that an invasion of a similarly massive scale could easily sweep aside and engulf the group of petty infighting city-states present on the isles. The problem was that, although cooperation appeared necessary, none of the political leaders or citizens of the city-states were very willing to cooperate. A history of isolation and mutual conflict as well as the lack of a clear Ynyswr identity at the time contributed to this deadlock in terms of negotiations and cooperation.
It was thus that the Cedairnic Order entered the equation. Thus far, the Order had no military connections or connotations, and was simply a monastic order localized to a small area around the Llyn Alaw. In this period of conflict between the city-states, the central and out of the way location of the Cedairnic Order left it isolated politically and geographically from the combatants, rendering the Order usually neutral and impartial in regards with diplomatic and other worldly affairs. Through careful diplomacy, as well as occasionally the less savory tactics of bribery and coercion, the Order was able to unite several cities across the island under the guise of religious unity. Indeed, at the time, the Iesan faith represented a majority of the Ynyswr peoples, and the newfound domination and unification of much of the isles by the Order was seen as subsequently justifiable. Additionally, this majority Iesan aspect of the Ynyswr allowed for the development of a cohesive Ynyswr identify, which would further expedite the Order’s unification of the isles. Once the Order had unified much of the isles, corresponding to the territories of six of the current Eight Great Cities (barring Traethillyn and Llancilfach), it was able to use its newfound economic and military power to subjugate the remainder of the island. From here, having united the Blessed Isles, the Order was able to maintain its power and stability as a state and religious order by espousing the necessity to have a strong and united backing for the Iesan faith. Resultantly, the religious backbone of the Ynyswr identify was even further reinforced, being that religion and a religious order offered the only source of unity and cohesion for the new Order.
From the unification, the Order has quietly developed itself by methodically codifying its religion and developing its fledgling armed forces and its relatively barren land. Recognizing the undesirability of their land, in recent years, the Order and the Isles have opened themselves up to trade with the outside world. As the process involves throwing away countless years of isolationist tradition and an extreme xenophobia developed by those years in solitude, many Ynyswr are wary of the mercantile ventures taken by the state and higher class and call for a return to isolation. Nonetheless, the sheer profit of foreign trade has made the Order unwilling to stop trade entirely, albeit taking the peoples’ concerns into moderate account with the restriction of foreign traders and merchants to certain designated trade quarters in a few select cities in the Order.
Nowadays, the Order is itself at a crossroads having exited its protected shell of isolationism. The vanguard of a growing, standardizing religion, the Order now also finds itself on the shores of a bustling [Irish Sea] now infested with merchants. And thus it is up to the new leadership of the Order to take its stance on the new world they find themselves in. To balance the tradition that dominates the Iesan religious identity of the Order and the Ynyswr people as well as the growing foreign influence and increasingly cosmopolitan identities of the Ynyswr cities will most definitely prove to be a challenging task, but if the Order can pull through and forge its own path, this task will very well prove to also be indubitably rewarding.
Location:
The Cedairnic Order operates exclusively on the islands of Ynys Mawr and Ynysanctaidd, ‘Great Island’ and ‘Holy Island’ respectively. These two isles are collectively referred to as either the Dual Isles or more colloquially, the Home Islands (Ynysoedd Deuol and Ynyses Dref in Pure Cymric and Camglian respectively).
Society:
Despite the nominally all-inclusive nature of the Iesan faith and its modest reach outside the Dual Isles, the Ynyswry habitually exhibit an intense xenophobia. Despite the increasing popularity and profitability from overseas and foreign trade, this deep-rooted and almost entirely unfounded distrust and poor opinion of foreigners pervades most, if not all, of the social strata of the Dual Isles, excepting to a certain degree the urban merchants whose livelihoods primarily depend on consistent, cordial interaction with foreigners.
The Order also exhibits incredibly clearly demarcated and solid social stratification. The highest and most powerful and influential class is known as the Ddynionuchel, or ‘Highmen.’ This class consists of two groups that upon first glance seem polar opposites, but whom actually operate in a comfortable symbiosis to further their mutual interests. The first are the leaders of the Iesan Church— the bishops and archbishops— whom act as effective political leaders of the Isles as well as perform their standard religious duties. The latter is the small but quickly growing merchant class, known as the Triniwrarian, or ‘Money Handlers.’ This group occupies an interesting spot in the stratified respect structure of Ynyswr society, as they are seen as brought down by having to deal with the ‘dirty work’ of transactions and meetings with foreigners, but are held in veneration because they control a great amount of capital and power in their hands across the isles. One step directly lower is the Rhaideilwng, or ‘Honorable Ones,’ who occupy the ‘middle class’ area in the Cedairnic Order. The Rhaideilwng consist roughly of the remaining clergymen scattered across the churches throughout the two islands as well as the Ynyswr artisans, specifically glassmakers, jewelers, smiths, and olive oil pressers. The bottom of Ynyswr society is occupied by the farmers, ranchers, fishermen, and other menial laborers who make up a majority of the Cedairnic population. This bottom-rung class is referred to as the Lleygion, or ‘Laity,’ immediately referencing their position in the church hierarchy of the Order.
The languages that are spoken on the Dual Isles— Pure Cymric and Camglian, or Cymraeg Pur and Caemesleg respectively— are also worth note. The relationship between these two languages parallels the dichotomy that exists within the social structure of the isles. Cymraeg Pur is traditionally the standard language of the Ddynionuchel, and represents a relatively unmuddled and, indeed, ‘pure’ derivative of Old Cymric, or Cymraeg Hen; Cymraeg Pur in the context of the Isles is thus presumably mutually intelligible to a reasonable extent with [whatever is spoken in Camm Ylladh] and [same with Foh]. Camglian, often referred to disparagingly as Dirty Cymric, or Cymraeg Budr by the Ynyswr upper echelons, is the bastard child of Cymraeg Hen and the eastern, once widespread language of English. As a result of its bipartisan heritage, Camglian is a much more fluid language than Pure Cymric, with often overlapping vocabulary that comes from both of its distant parent languages. Hence why Camglian is deemed impure by the Ddynionuchel and typically reserved for quotidian use by the Lleygion and lesser Rhaideilwng. However, the aforementioned standards for the usage of Camglian and Pure Cymric have become muddled over time, and recently Pure Cymric has become much more widespread, with every denizen of the Isles being able to understand the language, though Camglian remains the language used by the lower classes. What has seen a significant change is the interaction between these languages in terms of inter-strata communication. In a manner of reinforcing the social stratification of the islands, Ynyswr societal custom has grown to dictate that members of lower class, no matter how they speak in their daily lives, must address and converse their classwise superiors in Pure Cymric. This newfound prevalence of Pure Cymric combined with the common partial heritage of the two Ynyswr languages and the intimate extent of their mutual intelligibility has led some to suggest that Pure Cymric and Camglian could perhaps simply be dialects of the same language, the recently conjectured and coined Greater Cymric, or Cymraeg Mawr. This has occurred much to the discomfort and dismay of the Ddynionuchel, who wish to preserve their societal dominance and hence be adverse to any perceived challenge to this dominance, such as a shared language with the common people. Nonetheless, the arrangement of speaking Pure Cymric to one’s superiors does remain in the Cedairnic Order, and appears stable for the time being.
Religion:
The official state-sponsored, state-run religion of the Cedairnic Order is known as Iesanism, whereas the church that operates alongside the Order is simply known as the Iesan Church. Iesanism is a direct descendant of what was once Christianity, though the religion in its current form bears little resemblance to its ancestor. For starters, Iesanism considers Iesa, a direct evolution of Jesus, to be the immediate successor and child to the Iesan ideal of a combined God and Holy Spirit rather than considering the three coexistent at all times. In this case, the former God and Holy Spirit has now turned into a single Old God in Iesanism that is referred to by the Church as Yr Arglwydd Hen.
One of the key aspects of Iesanism that has helped its growth and its survival given its humble origins on one of the poorer and smaller islands in [whatever the British Isles are called] is its unique methodology and reasoning for and behind the idea of manifestation of Iesa and idolatry. To the Church, Iesa is, as per its divinity, able to manifest itself in any number of conceivable forms, anywhere, at any time; he is even able to appear in any number of distinct appearances at the same time. This has directly led to a tradition of idolatry within the order, as Iesanism considers any representation of Iesa to embody some part of it and its manifestation and thus to be holy. This idea of manifestation similarly gives the Iesan faith a surprising amount of tolerance and flexibility when it comes to other religions. The old idea of heresy has been replaced by an idea of alternative interpretation. As a result, the Order, compared to more traditional representations of theocratic orders, welcomes nearly all other religions as comrades under Iesa, even if the inclusivity is not mutual.
This accepting of idols and ideal of manifestation and representation has led to a powerfully intertwined tradition of both community and home worship. Any devout Iesanist will faithfully attend church as well as have a small shrine in his or her home full of idols representing various aspects of Iesa. This is true for Iesanists of all social strata on the Isles and acts as a powerful cultural and religious binding force for the Church. Given the emphasis on personal home worship assigned by these ubiquitous in-house shrines, it may appear that the authority of the Church and of the Order might be lessened, but the regularity of church rituals and the teachings of the clergy still occupies an important part in the religious identify of Iesanists.
Economy:
A look at the countryside of the Dual Isles offers a rather plain insight into the nature of the Cedairnic economy. With the exception of the cities, which represent an entirely different, but substantially smaller part of the Ynyswr economy, both islands are covered with farms and fields as far as the eye can see. Cattle and sheep farming occupy a comfortable portion of Ynyswr land. As for actual crops, given the relatively poor soil quality on the Isles, potato and barley farms are relatively less common compared to livestock ranches, but still occupy a significant and important part of the Cedairnic economy. An ancient relic that is almost unique to the isles among all of [Britain and Ireland] that contributes to the Isles’ mercantile value and is a rich export is the exotic tree and fruit of the olive. Olive groves can be found dotted along the northern coast of Ynys Mawr, and their fruits and oil act as a valuable commodities throughout the Order and its neighbors. Additionally, the fine ports dotted around the isles offer good opportunity for fishing, and several Ynyswr make their livings by hauling in conger eels, lobsters, oysters, and a variety of fish. Another relatively common seaside occupation is the production of salt from seawater, a profitable job in the Order.
Non-food related production is few and far between in the Order. The most prominent industries on the island are glassmaking, which exists in some of the larger cities, jewelry production which utilizes the jasper common on the southwest of Ynys Mawr, and the mining, smelting, and smithing of copper that is common to the north of Ynys Mawr.
Person Names:
Place Names:
-Great Britain: Dirbras
-Ireland: Horllewdden
-Holy Island: Ynysanctaidd
-Anglesey: Ynys Mawr
-Llangefni: Llancilfach
-Holyhead: Caersanctaidd
-Porthaethwy: Heglwysfrwd
-Benllech: Mhenllechi
-Amlwch: Llwchmawr
-Cemaes: Wygyrfach
-Rhosneigr: Traethillyn
-Llanfairpwllgwyngyll: Llantysilio
Cedairnic Order of the Blessed Isles: [Marchofgion y Cedairn Ynysoedd Cysegredig]
Map:
Spoiler :
Government:
The Cedairnic Order is ostensibly a religious military order dedicated to the promulgation and defense of the Iesan faith. In practice, the Order is politically dominated by a collection of powerful ‘theocracities’ scattered across the isles. These cities, which are referred to as Prince-Bishopric
History:
The Blessed Isles after which the Cedairnic Order is named and on which it operates have lived through a long history of blissful ignorance and isolation, and are only just beginning to thaw from this period of lengthy loneliness. Despite the exceedingly short width of the Menai Strait and thus easy and rapid transit between the Isles and the mainland, referred to by the Order as the Dirbras, the inhabitants of the isles, known simply as the Ynyswry, or ‘Islanders’ (whereas its adjective form is ‘Ynyswr’
, tended to historically keep away from the affairs on the mainland. This was almost entirely because the isles had much bigger and more pressing problems, as far as the Ynyswry were concerned.Prior to the formation of the Cedairnic Order, or, more accurately, prior to its rise to prominence and power, the Blessed Isles were divided into a variety of distinct city-states whose identities, territories, and allegiances were in constant flux. In this very own warring states period, the Ynyswr were perfectly happy to fight each other rather than see what was going on in the outside world. This unstable, decentralized behavior continued for around a century with little resolution and few city-states holding supreme power for any substantial period of time.
The catalyst that would spur change from this period of infighting was twofold. The invasion of the Brewaldhayre and the migration of the Chainiren both prompted outwards glances from the Ynyswr and spread the seeds of a quickly growing fear that an invasion of a similarly massive scale could easily sweep aside and engulf the group of petty infighting city-states present on the isles. The problem was that, although cooperation appeared necessary, none of the political leaders or citizens of the city-states were very willing to cooperate. A history of isolation and mutual conflict as well as the lack of a clear Ynyswr identity at the time contributed to this deadlock in terms of negotiations and cooperation.
It was thus that the Cedairnic Order entered the equation. Thus far, the Order had no military connections or connotations, and was simply a monastic order localized to a small area around the Llyn Alaw. In this period of conflict between the city-states, the central and out of the way location of the Cedairnic Order left it isolated politically and geographically from the combatants, rendering the Order usually neutral and impartial in regards with diplomatic and other worldly affairs. Through careful diplomacy, as well as occasionally the less savory tactics of bribery and coercion, the Order was able to unite several cities across the island under the guise of religious unity. Indeed, at the time, the Iesan faith represented a majority of the Ynyswr peoples, and the newfound domination and unification of much of the isles by the Order was seen as subsequently justifiable. Additionally, this majority Iesan aspect of the Ynyswr allowed for the development of a cohesive Ynyswr identify, which would further expedite the Order’s unification of the isles. Once the Order had unified much of the isles, corresponding to the territories of six of the current Eight Great Cities (barring Traethillyn and Llancilfach), it was able to use its newfound economic and military power to subjugate the remainder of the island. From here, having united the Blessed Isles, the Order was able to maintain its power and stability as a state and religious order by espousing the necessity to have a strong and united backing for the Iesan faith. Resultantly, the religious backbone of the Ynyswr identify was even further reinforced, being that religion and a religious order offered the only source of unity and cohesion for the new Order.
From the unification, the Order has quietly developed itself by methodically codifying its religion and developing its fledgling armed forces and its relatively barren land. Recognizing the undesirability of their land, in recent years, the Order and the Isles have opened themselves up to trade with the outside world. As the process involves throwing away countless years of isolationist tradition and an extreme xenophobia developed by those years in solitude, many Ynyswr are wary of the mercantile ventures taken by the state and higher class and call for a return to isolation. Nonetheless, the sheer profit of foreign trade has made the Order unwilling to stop trade entirely, albeit taking the peoples’ concerns into moderate account with the restriction of foreign traders and merchants to certain designated trade quarters in a few select cities in the Order.
Nowadays, the Order is itself at a crossroads having exited its protected shell of isolationism. The vanguard of a growing, standardizing religion, the Order now also finds itself on the shores of a bustling [Irish Sea] now infested with merchants. And thus it is up to the new leadership of the Order to take its stance on the new world they find themselves in. To balance the tradition that dominates the Iesan religious identity of the Order and the Ynyswr people as well as the growing foreign influence and increasingly cosmopolitan identities of the Ynyswr cities will most definitely prove to be a challenging task, but if the Order can pull through and forge its own path, this task will very well prove to also be indubitably rewarding.
Location:
The Cedairnic Order operates exclusively on the islands of Ynys Mawr and Ynysanctaidd, ‘Great Island’ and ‘Holy Island’ respectively. These two isles are collectively referred to as either the Dual Isles or more colloquially, the Home Islands (Ynysoedd Deuol and Ynyses Dref in Pure Cymric and Camglian respectively).
Society:
Despite the nominally all-inclusive nature of the Iesan faith and its modest reach outside the Dual Isles, the Ynyswry habitually exhibit an intense xenophobia. Despite the increasing popularity and profitability from overseas and foreign trade, this deep-rooted and almost entirely unfounded distrust and poor opinion of foreigners pervades most, if not all, of the social strata of the Dual Isles, excepting to a certain degree the urban merchants whose livelihoods primarily depend on consistent, cordial interaction with foreigners.
The Order also exhibits incredibly clearly demarcated and solid social stratification. The highest and most powerful and influential class is known as the Ddynionuchel, or ‘Highmen.’ This class consists of two groups that upon first glance seem polar opposites, but whom actually operate in a comfortable symbiosis to further their mutual interests. The first are the leaders of the Iesan Church— the bishops and archbishops— whom act as effective political leaders of the Isles as well as perform their standard religious duties. The latter is the small but quickly growing merchant class, known as the Triniwrarian, or ‘Money Handlers.’ This group occupies an interesting spot in the stratified respect structure of Ynyswr society, as they are seen as brought down by having to deal with the ‘dirty work’ of transactions and meetings with foreigners, but are held in veneration because they control a great amount of capital and power in their hands across the isles. One step directly lower is the Rhaideilwng, or ‘Honorable Ones,’ who occupy the ‘middle class’ area in the Cedairnic Order. The Rhaideilwng consist roughly of the remaining clergymen scattered across the churches throughout the two islands as well as the Ynyswr artisans, specifically glassmakers, jewelers, smiths, and olive oil pressers. The bottom of Ynyswr society is occupied by the farmers, ranchers, fishermen, and other menial laborers who make up a majority of the Cedairnic population. This bottom-rung class is referred to as the Lleygion, or ‘Laity,’ immediately referencing their position in the church hierarchy of the Order.
The languages that are spoken on the Dual Isles— Pure Cymric and Camglian, or Cymraeg Pur and Caemesleg respectively— are also worth note. The relationship between these two languages parallels the dichotomy that exists within the social structure of the isles. Cymraeg Pur is traditionally the standard language of the Ddynionuchel, and represents a relatively unmuddled and, indeed, ‘pure’ derivative of Old Cymric, or Cymraeg Hen; Cymraeg Pur in the context of the Isles is thus presumably mutually intelligible to a reasonable extent with [whatever is spoken in Camm Ylladh] and [same with Foh]. Camglian, often referred to disparagingly as Dirty Cymric, or Cymraeg Budr by the Ynyswr upper echelons, is the bastard child of Cymraeg Hen and the eastern, once widespread language of English. As a result of its bipartisan heritage, Camglian is a much more fluid language than Pure Cymric, with often overlapping vocabulary that comes from both of its distant parent languages. Hence why Camglian is deemed impure by the Ddynionuchel and typically reserved for quotidian use by the Lleygion and lesser Rhaideilwng. However, the aforementioned standards for the usage of Camglian and Pure Cymric have become muddled over time, and recently Pure Cymric has become much more widespread, with every denizen of the Isles being able to understand the language, though Camglian remains the language used by the lower classes. What has seen a significant change is the interaction between these languages in terms of inter-strata communication. In a manner of reinforcing the social stratification of the islands, Ynyswr societal custom has grown to dictate that members of lower class, no matter how they speak in their daily lives, must address and converse their classwise superiors in Pure Cymric. This newfound prevalence of Pure Cymric combined with the common partial heritage of the two Ynyswr languages and the intimate extent of their mutual intelligibility has led some to suggest that Pure Cymric and Camglian could perhaps simply be dialects of the same language, the recently conjectured and coined Greater Cymric, or Cymraeg Mawr. This has occurred much to the discomfort and dismay of the Ddynionuchel, who wish to preserve their societal dominance and hence be adverse to any perceived challenge to this dominance, such as a shared language with the common people. Nonetheless, the arrangement of speaking Pure Cymric to one’s superiors does remain in the Cedairnic Order, and appears stable for the time being.
Religion:
The official state-sponsored, state-run religion of the Cedairnic Order is known as Iesanism, whereas the church that operates alongside the Order is simply known as the Iesan Church. Iesanism is a direct descendant of what was once Christianity, though the religion in its current form bears little resemblance to its ancestor. For starters, Iesanism considers Iesa, a direct evolution of Jesus, to be the immediate successor and child to the Iesan ideal of a combined God and Holy Spirit rather than considering the three coexistent at all times. In this case, the former God and Holy Spirit has now turned into a single Old God in Iesanism that is referred to by the Church as Yr Arglwydd Hen.
One of the key aspects of Iesanism that has helped its growth and its survival given its humble origins on one of the poorer and smaller islands in [whatever the British Isles are called] is its unique methodology and reasoning for and behind the idea of manifestation of Iesa and idolatry. To the Church, Iesa is, as per its divinity, able to manifest itself in any number of conceivable forms, anywhere, at any time; he is even able to appear in any number of distinct appearances at the same time. This has directly led to a tradition of idolatry within the order, as Iesanism considers any representation of Iesa to embody some part of it and its manifestation and thus to be holy. This idea of manifestation similarly gives the Iesan faith a surprising amount of tolerance and flexibility when it comes to other religions. The old idea of heresy has been replaced by an idea of alternative interpretation. As a result, the Order, compared to more traditional representations of theocratic orders, welcomes nearly all other religions as comrades under Iesa, even if the inclusivity is not mutual.
This accepting of idols and ideal of manifestation and representation has led to a powerfully intertwined tradition of both community and home worship. Any devout Iesanist will faithfully attend church as well as have a small shrine in his or her home full of idols representing various aspects of Iesa. This is true for Iesanists of all social strata on the Isles and acts as a powerful cultural and religious binding force for the Church. Given the emphasis on personal home worship assigned by these ubiquitous in-house shrines, it may appear that the authority of the Church and of the Order might be lessened, but the regularity of church rituals and the teachings of the clergy still occupies an important part in the religious identify of Iesanists.
Economy:
A look at the countryside of the Dual Isles offers a rather plain insight into the nature of the Cedairnic economy. With the exception of the cities, which represent an entirely different, but substantially smaller part of the Ynyswr economy, both islands are covered with farms and fields as far as the eye can see. Cattle and sheep farming occupy a comfortable portion of Ynyswr land. As for actual crops, given the relatively poor soil quality on the Isles, potato and barley farms are relatively less common compared to livestock ranches, but still occupy a significant and important part of the Cedairnic economy. An ancient relic that is almost unique to the isles among all of [Britain and Ireland] that contributes to the Isles’ mercantile value and is a rich export is the exotic tree and fruit of the olive. Olive groves can be found dotted along the northern coast of Ynys Mawr, and their fruits and oil act as a valuable commodities throughout the Order and its neighbors. Additionally, the fine ports dotted around the isles offer good opportunity for fishing, and several Ynyswr make their livings by hauling in conger eels, lobsters, oysters, and a variety of fish. Another relatively common seaside occupation is the production of salt from seawater, a profitable job in the Order.
Non-food related production is few and far between in the Order. The most prominent industries on the island are glassmaking, which exists in some of the larger cities, jewelry production which utilizes the jasper common on the southwest of Ynys Mawr, and the mining, smelting, and smithing of copper that is common to the north of Ynys Mawr.
Person Names:
Place Names:
-Great Britain: Dirbras
-Ireland: Horllewdden
-Holy Island: Ynysanctaidd
-Anglesey: Ynys Mawr
-Llangefni: Llancilfach
-Holyhead: Caersanctaidd
-Porthaethwy: Heglwysfrwd
-Benllech: Mhenllechi
-Amlwch: Llwchmawr
-Cemaes: Wygyrfach
-Rhosneigr: Traethillyn
-Llanfairpwllgwyngyll: Llantysilio
