<p><em>G’mayun are humanoid tropical birds, liberated from demonic corruption but still trapped between the dueling songs of hope and temptation within their hearts.</em></p> <hr> <p>Long ago, in the time g’mayuns consider the Age of Roses, many g’mayuns dedicated themselves to the creation of art and music in service to Chira, the goddess of spring, love and music. In the Age of Roses, g’mayuns came to believe that they were connected to one another by a great song, a many-colored tapestry of music that describes the infinite number of interwoven links between communities, friends, lovers, and family.</p> <p>It really seemed that this golden age would never end, and in their confidence, g’mayuns began to grow complacent in their idyllic lifestyle. But unfortunately, peace is ever a fragile thing, dreams can’t last forever, and innocence such as that enjoyed by the g’mayuns living in the Age of Roses always seems to have a way of coming to an end. And the end came quickly for the Age of Roses.</p> <p>G’mayuns and their great song drew the attention, and then swiftly the spite, of a group of jealous and vicious demons, who made it a goal to twist and profane the g’mayun people into something foul and cruel in the demons’ own image. The fall began slowly and subtly, with seeds planted among various g’mayun communities. But once the demons had their hooks deeply planted in the great song itself, the music and colors in all g’mayuns’ lives became discordant and wrong. At this point, it was obvious to all g’mayuns that something despicable was afoot, but it was also far too late to escape the demons’ plot.</p> <p>As their society became corrupted by demonic influence, at first slowly and then violently, the Age of Roses ended and the Age of Monsters officially began. Influenced by the corrupted great song, g’mayuns became more irritable, quicker to anger, and continued on a centuries- long path leading them closer and closer to the point of no return, where they might become so indistinguishable from demons that the Abyss would swallow the g’mayun ancestry whole and spawn a new form of parrot demons in their place.</p> <p>But just before it was about to become too late, a miracle brought g’mayun civilization back from the brink of disaster. Chira, their patron goddess, had never given up on them, even after all this time. Unwilling to cede her beloved followers completely to sin, she sent a helping hand their way, a rainbow of joyous and beatific kaleidoscopic emotions surging into the great song. This rainbow spoke to the hearts of every g’mayun at once, helping clear the corruption and pulling the great song and all g’mayuns back from the edge, just before the point of no return. With a sudden shock, much of the demonic influences were instantly burned away, and g’mayuns of that era shifted from near- demons to something new, forcing all of them to rediscover their lives anew. This event, which happened several centuries ago, became known among g’mayuns as the Iris Refrain, and it marked the end of the demonic Age of Monsters and the beginning of the Age of Thorns.</p> <p>The Iris Refrain surely saved the g’mayuns from a horrific fate, but it wasn’t the end of the story. The responses to the sudden event fractured g’mayun society, and the same demons who corrupted the great song in the first place were furious to see their prize stolen from them at the last moment. Some g’mayuns fell back into demonic cults, others were quick to seek full redemption and a return to the benevolent ways of Chira, and dozens of other groups, representing the vast majority of g’mayuns, forged their own paths somewhere in between, transforming the great song fundamentally into something more complex and layered than before. The new great song contained the impurities of the demons within it, so it was more chaotic and messy, but in evolving it became too complex and personal for the demons to use the great song as a vector to infect all g’mayuns. The demons quickly realized that the goddess had designed this on purpose, to frustrate their future efforts.</p> <p>While the Iris Refrain happened a few centuries ago, the ripples continue to this day. Even now, many of the social and cultural divides in modern g’mayun settlements echo deeper divisions from those early days, with the edges smoothed over time.</p> <p>But the struggle continues. As a g’mayun adventurer, you forge your own path within the wild and chaotic great song, making choices that will forever paint yourself and your own little piece of the song. Someday soon, g’mayun oracles predict a Second Refrain, and none can tell what that might bring.</p> <p>If you want to play an avian character with a deep connection to art and song, on a greater journey of discovery balanced between the forces of good and evil, you should play a g’mayun.</p> <h2>You Might...</h2> <ul> <li>Love art and music in all their forms, but especially in one or two specific forms.</li> <li>Express deeply conflicting emotions, sometimes at the same time.</li> <li>Harbor a particular distrust of moral compromises and slippery slopes.</li> </ul> <h2>Others Probably...</h2> <ul> <li>Consider your vibrant coloration distinctive or aesthetically appealing.</li> <li>Underestimate the extent to which your life is shaped by the conflict within the great song.</li> <li>Make assumptions that you are some sort of \"birdfolk\" and will simply act in an avian fashion.</li> </ul> <h2>Physical Description</h2> <p>G’mayuns are humanoids with avian characteristics, resembling bipedal parrots or other tropical birds. They are relatively small, standing at about the height of a halfling or a human child, with a sharp beak and colorful plumage. G’mayun legs end in talons, like a bird, but unlike birds, they have arms with hands and fingers, all covered in the same vibrant feathers.</p> <p>A g’mayun’s eyes change colors based on the great song, often appearing to contain all the colors of the rainbow and several colors from beyond the visual spectrum. Negotiators from other ancestries have sometimes mistakenly believed they could read the colors in a g’mayun’s eyes to understand the g’mayun’s emotions or intents, meeting with limited success; while the shifting harmonies of the great song affect a g’mayun on some level, they aren’t a reliable indicator of how a g’mayun is feeling overall.</p> <p>G’mayuns hatch from eggs and are born with an egg tooth to crack the shell but without feathers. After a few months, the baby’s first set of feathers come in, but they tend to be dull or gray, with only hints of color. As they molt and gain new sets of feathers, a young g’mayun’s coloration becomes more and more vibrant, reaching full adult color some time around adolescence, eventually dulling again as the g’mayun grows old. Whether a teenage g’mayun’s feathers reach full color sooner or later than usual can have an effect on their popularity among their peers, with early coloration seen as a sign of maturity and later coloration potentially leading to teasing or lower status in the childrens’ pecking order.</p> <p>While g’mayuns have naturally rich coloration, many participate in the art of dying and styling their feathers, similarly to how mammalian humanoids dye or style their hair. G’mayun feather art allows them to create an even more unusual, meaningful, or appealing pattern, or to change things up to help keep things fresh. Some younger or older g’mayuns dye their feathers to touch up their natural coloration in order to look older or younger.</p> <p>Society G’mayun society is a rich, chaotic weave of differing viewpoints, all tied together by the great song. Each g’mayun experiences the great song in their own personal way; while only a few claim to hear a literal song, many sense it as a feeling or instinct instead. Even centuries after the Iris Refrain, there’s little consensus among g’mayun communities as to how they should proceed, individually or as a people. Many other ancestries intentionally gather themselves with like- minded people or those of similar backgrounds in settlements or districts and begin to consider themselves distinct and separate from everyone else around them. However, g’mayun settlements and even families contain individuals of extremely varying beliefs, and they continue to think of themselves as g’mayuns first and foremost, despite their many differences of opinions. Ultimately, the great song connects all g’mayun together on at least some level. While this leads to raucous, lively, and disorderly settlements, g’mayuns of varying beliefs somehow make it work, with each fulfilling distinct roles and a greater harmony arising from the chaos. Visitors sometimes attempt to classify g’mayuns into something they can map into the kinds of ethnicities they might be used to in their own ancestry’s cultures. Typically, they do so either based on the features they share with specific tropical birds if they know little about g’mayuns beyond their appearance, or by these cultural groups if they understand a little more about g’mayun culture. This is a ultimately fruitless endeavor, however. An outsider who truly understands g’mayun culture realizes that even the deeper cultural mapping has flaws, as it isn’t especially strange for individuals from the same family to diverge wildly from their family members. G’mayun culture acknowledges these divisions more as cliques or social circles of like-minded people, and thus find it no more unusual that one of their children might follow a different path than two athleticism-averse human scholars might find it if their child grew up to become a warrior. G’mayuns can’t decide exactly how to classify these divisions themselves, and they change across generations and vary from place to place. What follows is among the most accepted group of divisions in g’mayun culture, particularly in the Indigo Isles region.</p> <h3>Chronicle Reclaimers</h3> <p>Chronicle reclaimers want to recover and restore g’mayun culture from before the demonic corruption, defying the demons one last time by regaining that which was lost. Unfortunately, the near-total corruption of their society led to a collapse of institutions and the destruction of most records from the time before, as well as the death of what had previously been a rich oral tradition. While this might make it seem like chronicle reclaimers have a hopeless task ahead of them, they have been fortunate in that the existence of long- lived ancestries and immortals meant there were those they could ask who had been alive since before the corruption began.</p> <p>Unfortunately, however, the limiting factor was and remains the amount of attention that those long-lived others gave to g’mayun society. Now that time has passed and even dragons don’t remember what the reclaimers are seeking, the servitors of Chira have become one of the best remaining sources of information. However, even these helpful celestials were detached from most aspects of g’mayun daily life and either didn’t have the right information or needed specific prompting with the right line of questioning to gain any information of value. Fortunately, chronicle reclaimers have all the work of previous reclaimers dating back to the Iris Refrain to assist them in their search. Needless to say, reclaimers tend to be wary of the information being lost again. For this reason, they publish multiple copies of their texts, sending some of them abroad to other ancestries’ libraries just in case the demons strike again and the g’mayun ancestry needs to ask for help once more to recover their past. Chronicle reclaimers are especially likely to have the aasimar or songtouched heritage.</p> <h3>Demon Hunters</h3> <p>Demon hunters boil with rage at the wrong demonkind perpetuated on the g’mayun ancestry, and they seek out and destroy demons where they can, partially as a preventative measure against further demon interference but also out of a need for revenge. While few g’mayuns will tolerate a known sin seeker—a g’mayun who chooses to align with demons—demon hunters actively hunt out hidden sin seekers and usually show them little mercy than they show the demons themselves. Since most folk can’t necessarily tell the difference between demons and other fiends, demon hunters sometimes find themselves chasing a lead about a demon that turns out to be a different kind of fiend in the end. While these sorts of mix-ups typically frustrate a demon hunter, different demon hunters react differently to learning that their quarry wasn’t a demon after all. Most still take down the fiend at that point, since they might as well rid the world of such an evil being. On the other hand, some lose interest somewhere along the way. After all, it wasn’t truly their hated foe, so it dampens the passion of hatred to discover the mistake.</p> <p>Demon hunters tend to have some sort of underlying trauma in their past, or in their songs, that lead them to an active role against demonkind. While many other g’mayuns appreciate that demon hunters put their lives on the line to destroy a deep and hated threat, they still worry that demon hunters might have a little too much demon in them, driving them towards violence even though it’s directed against demons. Unverified stories abound of demon hunters ferreting out and dispatching a sin seeker only for the community to later discover that the demon hunter had been mistaken. Demon hunters, for their part, are quick to explain that these rumors have no basis in fact and only spread so easily because sin seekers have a vested interest in keeping them alive; if anything, sin seekers might have impersonated demon hunters to try to sell the rumors. Demon hunters are more likely to have the ironbeak, nighteyes, or tiefling heritage.</p> <p> </p> <h3>Edge Walkers</h3> <p>Edge walkers have two or more powerful emotions warring within their songs and their hearts, and they either work hard to balance on the thin edge between them or vacillate back and forth depending on the situation, their own mood, and the ebb and flow of the great song. For most edge walkers, the two emotions along whose edge they dance are especially distinct and relatively opposed, like anger and curiosity, but some walk the edge between exact opposites like joy and sorrow, or different sides of related emotions like love and lust.</p> <p>Edge walkers are especially supportive of each other, and they tend to gather in semi-regular support groups with other edge walkers to discuss their situations and feelings. Edge walkers living in the wide world among non-g’mayuns tend to gravitate towards members of other ancestries who are willing to serve as emotional support, and in this way they tend to form stronger bonds with non-gmayuns than are typical of the other g’mayun divisions. Edge walkers come from all heritages nearly equally, though they are slightly more likely to have the fervorsoul heritage than any of the other heritages.</p> <h2>Iris Celebrants</h2> <p>Iris celebrants see the Iris Refrain as the quintessential miracle and act of divine intervention, and they spend their lives worshiping Chira, and the event itself, with a passion and fervor exceeding even that of their ancestors before the demonic corruption. They strive to be kind, passionate, loving, and beautiful inside, living as the best possible versions of themselves. Iris celebrants see that their goddess’s ove was strong enough for her to directly intervene to save their forebears from ruin, and this swells their hope for the future and determination in the fact of adversity. After all, if they do the best they can and it’s not enough, eventually their goddess will lend a helping hand. This leads most other divisions to view iris celebrants as a bit overoptimistic, and song sages find iris celebrants to be actively naive. For instance, iris celebrants look forward to the possibility of a Second Refrain revealed by divinations, convinced it will usher in a Golden Age, while song sages are deeply worried about what it might mean. Nonetheless, it’s hard for most g’mayun to truly dislike iris celebrants, as celebrants are simply so kind and understanding to others. Sin seekers, however, hate iris celebrants more than they hate any other division, including demon hunters. Sin seekers can respect the demon hunters’ anger, even though it’s turned against them. Iris celebrants, however, represent an existential threat to the sin seeker way of thinking and a mindset completely anathema to their worldview. Iris celebrants are more likely to have the aasimar or fervorsoul heritage.</p> <h3>Sin Seekers</h3> <p>Sin seekers are evil g’mayun who seek to return themselves, the great song, and the g’mayun ancestry to demonic corruption, ushering in the terrible fate that the Iris Refrain allowed g’mayuns to barely avoid. Sin seekers see this demonic state as a type of freedom, the freedom to act out their basest impulses. They believe that following these impulses leads to strength, and that lies like society and morality were constructed by others in order to weaken g’mayuns. To sin seekers, Chira is a foul deceiver who is determined to keep them from greatness.</p> <p>Sin seekers are reviled by other g’mayuns, especially demon hunters, and so they can’t live openly as sin seekers in g’mayun society. Some disguise themselves as belonging to another division; edge walkers or whimsy dancers are easy because of how chaotic the two divisions are anyway, while demon hunters are a risky division to claim but one that matches the typical sin seeker heritages and grants numerous benefits should their fellow g’mayuns fall for the ruse. Other sin seekers become exiles, living in cabals and cults with only other sin seekers and demon-worshippers as they plot the downfall, or as they see it the liberation, of the entire g’mayun ancestry. Sin seekers are more likely to have the ironbeak, nighteyes, or tiefling heritages, just like demon hunters, which makes it easier for them to disguise.</p> <h4>Sin Seeker Heresies</h4> <p>Sin seekers have had centuries to form various cabals and heresies, aided by demon allies eager to corrupt the g’mayun ancestry. Some are loyal to the original demons who nearly completed the corruption long ago. Others support those demons’ rivals, who are eager to succeed where their rivals failed.</p> <p>Sin seekers fervently believe that corruption remains within all g’mayun souls, and this leads to popular heresies among them depicting all g’mayuns as sinful. One of the most popular associates the seven divisions with different sins. Chronicle reclaimers represent the sin of greed, as they greedily cling to the past and hoard knowledge. Demon hunters represent the sin of wrath, with their deep outrage at demonkind as proof. Edge walkers represent the sin of envy, on the brink of one thing and envious of the other. Iris celebrants represent the sin of lust with their unnatural lusts and passions for their patron deity. Sin seekers themselves represent the sin of gluttony, eager to indulge in every decadence the world has to offer. Song sages represent the sin of pride, so certain that they know better, that they can understand and control the great song and thus the future. Finally, whimsy dancers represent the sin of sloth, too lazy to do more than lackadaisically act on their whims. Needless to say, g’mayuns from all other divisions find this characterization deeply offensive.</p> <h3>Song Sages</h3> <p>Song sages are obsessed with the great song connecting all g’mayun, and the changes that ripple through the song. What exactly causes each change, and what do the changes mean? What do they portend? Song sages feel more than just a deep curiosity about these questions, almost more of a need to resolve them. They believe that by truly understanding the great song, they can tap into the collective unconscious of all g’mayuns and answer myriad questions about their very nature and existence. And not only that, they might also be able to prevent disasters like the demonic corruption from ever occurring again. Song sages are deeply split about the concerning oracular divinations revealing the likelihood of a Second Refrain. The Iris Refrain saved g’mayun culture from disaster, but it also marked the end of an age for their people. So while the Iris Refrain was necessary—incredible even— it proved just how momentous and impactful such an event could be, and thus how calamitous if it turned out poorly. Song sages take up different roles depending on their favorite pet theories about the great song, including musical researchers who want to study the song’s patterns for insights into g’mayun nature, social manipulators who want to see how changes in g’mayun attitudes and actions influence the song, and everything in between. Song sages are more likely to have the songtouched heritage.</p> <h3>Whimsy Dancers</h3> <p>Whimsy dancers flit about as their mood takes them, changing with mercurial ease to meet the circumstance or situation. Some whimsy dancers partake in this lifestyle without much self reflection, simply allowing the winds of their caprice to blow them about like a fallen leaf. These whimsy dancers are joined by many other g’mayuns who don’t care enough about any of the other divisions to be bothered and find something in common with these lackadaisical views. Other whimsy dancers have thought much more deeply on the matter and have chosen their lifestyle out of a philosophical belief. It is one such g’mayun who first coined the term whimsy dancer. Rather than have the hubris to attempt to conduct the song themselves like a song sage, the use of \"dancer\" in the name indicates a willingness to dance along to the great song’s tune. Whimsy dancers are somewhat more likely to have the ganzi or songtouched heritage.</p> <h2>Alignment and Religion</h2> <p>G’mayuns as an ancestry tend towards chaotic neutral, but sin seekers are almost always chaotic evil, and iris celebrants are likewise almost always either chaotic good, or less commonly neutral good, like Chira. G’mayun alignment varies similarly throughout divisions and settlements.</p> <p>p>A slim plurality of g’mayuns worship Chira, who delivered them from a horrible fate, though a chaotic neutral alignment doesn’t always match the goddess’s teachings, which has led to some friction and some slightly divergent splinter faith teachings that better suit the g’mayuns’ current situation. Others worship all sorts of chaotic deities, especially those with a strong emphasis on redemption and deities who are themselves redeemed demons. Sin seekers worship demon lords almost exclusively. There are rumors, possibly spread by sin seekers, that some, especially malicious demon hunters, worship ancient inhabitants of the Abyss and enemies of demonkind with an ulterior motive to see demons lose influence.</p> <p> </p> <h2>G’mayun Settlements</h2> <p>There is no such thing as a typical g’mayun settlement, and their settlements range from tiny villages to metropolitan cities. Since g’mayun are particularly accepting of other ancestries, and some divisions especially seek out other ancestries as allies, g’mayun settlements past a certain size tend to include other nearby ancestries, becoming chaotic melting pots.</p> <p>h2>Names</p> <p>G’mayun names tend to be as chaotic and varied as g’mayuns themselves, and they contain apostrophes in an alarming enough number that they have been known to drive human scribes and editors to tears. The g’mayun language is a complex tonal dialect of Auran, though among other ancestries, g’mayuns sometimes use a pure Auran variant of their name without the added tonality to avoid their acquaintances butchering their ame.</p> <h3>Sample Names</h3> <p>Ag’kuya, Atriella, Biyaq’leyuw, B’reyz’nal, D’marti, Kulupi, N’ktiyat’la, P’qali, Rak’zun, Sh’lainn, T’zee, W’derz, W’gor.</p> <h2>G’mayun Heritages</h2> <p>G’mayun have a deep connection to chaos, celestials, and demons, and thus are much more likely to have the aasimar, ganzi, and tiefling versatile heritages; such versatile heritages are common, rather than uncommon, for g’mayuns.</p> <p>Most g’mayun choose from either one of those common versatile heritages or one of the g’mayun heritages at 1st level.</p>
None
<hr>
<p>Long ago, in the time g’mayuns consider the Age of Roses, many g’mayuns dedicated themselves to the creation of art and music in service to Chira, the goddess of spring, love and music. In the Age of Roses, g’mayuns came to believe that they were connected to one another by a great song, a many-colored tapestry of music that describes the infinite number of interwoven links between communities, friends, lovers, and family.</p>
<p>It really seemed that this golden age would never end, and in their confidence, g’mayuns began to grow complacent in their idyllic lifestyle. But unfortunately, peace is ever a fragile thing, dreams can’t last forever, and innocence such as that enjoyed by the g’mayuns living in the Age of Roses always seems to have a way of coming to an end. And the end came quickly for the Age of Roses.</p>
<p>G’mayuns and their great song drew the attention, and then swiftly the spite, of a group of jealous and vicious demons, who made it a goal to twist and profane the g’mayun people into something foul and cruel in the demons’ own image. The fall began slowly and subtly, with seeds planted among various g’mayun communities. But once the demons had their hooks deeply planted in the great song itself, the music and colors in all g’mayuns’ lives became discordant and wrong. At this point, it was obvious to all g’mayuns that something despicable was afoot, but it was also far too late to escape the demons’ plot.</p>
<p>As their society became corrupted by demonic influence, at first slowly and then violently, the Age of Roses ended and the Age of Monsters officially began. Influenced by the corrupted great song, g’mayuns became more irritable, quicker to anger, and continued on a centuries- long path leading them closer and closer to the point of no return, where they might become so indistinguishable from demons that the Abyss would swallow the g’mayun ancestry whole and spawn a new form of parrot demons in their place.</p>
<p>But just before it was about to become too late, a miracle brought g’mayun civilization back from the brink of disaster. Chira, their patron goddess, had never given up on them, even after all this time. Unwilling to cede her beloved followers completely to sin, she sent a helping hand their way, a rainbow of joyous and beatific kaleidoscopic emotions surging into the great song. This rainbow spoke to the hearts of every g’mayun at once, helping clear the corruption and pulling the great song and all g’mayuns back from the edge, just before the point of no return. With a sudden shock, much of the demonic influences were instantly burned away, and g’mayuns of that era shifted from near- demons to something new, forcing all of them to rediscover their lives anew. This event, which happened several centuries ago, became known among g’mayuns as the Iris Refrain, and it marked the end of the demonic Age of Monsters and the beginning of the Age of Thorns.</p>
<p>The Iris Refrain surely saved the g’mayuns from a horrific fate, but it wasn’t the end of the story. The responses to the sudden event fractured g’mayun society, and the same demons who corrupted the great song in the first place were furious to see their prize stolen from them at the last moment. Some g’mayuns fell back into demonic cults, others were quick to seek full redemption and a return to the benevolent ways of Chira, and dozens of other groups, representing the vast majority of g’mayuns, forged their own paths somewhere in between, transforming the great song fundamentally into something more complex and layered than before. The new great song contained the impurities of the demons within it, so it was more chaotic and messy, but in evolving it became too complex and personal for the demons to use the great song as a vector to infect all g’mayuns. The demons quickly realized that the goddess had designed this on purpose, to frustrate their future efforts.</p>
<p>While the Iris Refrain happened a few centuries ago, the ripples continue to this day. Even now, many of the social and cultural divides in modern g’mayun settlements echo deeper divisions from those early days, with the edges smoothed over time.</p>
<p>But the struggle continues. As a g’mayun adventurer, you forge your own path within the wild and chaotic great song, making choices that will forever paint yourself and your own little piece of the song. Someday soon, g’mayun oracles predict a Second Refrain, and none can tell what that might bring.</p>
<p>If you want to play an avian character with a deep connection to art and song, on a greater journey of discovery balanced between the forces of good and evil, you should play a g’mayun.</p>
<h2>You Might...</h2>
<ul>
<li>Love art and music in all their forms, but especially in one or two specific forms.</li>
<li>Express deeply conflicting emotions, sometimes at the same time.</li>
<li>Harbor a particular distrust of moral compromises and slippery slopes.</li>
</ul>
<h2>Others Probably...</h2>
<ul>
<li>Consider your vibrant coloration distinctive or aesthetically appealing.</li>
<li>Underestimate the extent to which your life is shaped by the conflict within the great song.</li>
<li>Make assumptions that you are some sort of \"birdfolk\" and will simply act in an avian fashion.</li>
</ul>
<h2>Physical Description</h2>
<p>G’mayuns are humanoids with avian characteristics, resembling bipedal parrots or other tropical birds. They are relatively small, standing at about the height of a halfling or a human child, with a sharp beak and colorful plumage. G’mayun legs end in talons, like a bird, but unlike birds, they have arms with hands and fingers, all covered in the same vibrant feathers.</p>
<p>A g’mayun’s eyes change colors based on the great song, often appearing to contain all the colors of the rainbow and several colors from beyond the visual spectrum. Negotiators from other ancestries have sometimes mistakenly believed they could read the colors in a g’mayun’s eyes to understand the g’mayun’s emotions or intents, meeting with limited success; while the shifting harmonies of the great song affect a g’mayun on some level, they aren’t a reliable indicator of how a g’mayun is feeling overall.</p>
<p>G’mayuns hatch from eggs and are born with an egg tooth to crack the shell but without feathers. After a few months, the baby’s first set of feathers come in, but they tend to be dull or gray, with only hints of color. As they molt and gain new sets of feathers, a young g’mayun’s coloration becomes more and more vibrant, reaching full adult color some time around adolescence, eventually dulling again as the g’mayun grows old. Whether a teenage g’mayun’s feathers reach full color sooner or later than usual can have an effect on their popularity among their peers, with early coloration seen as a sign of maturity and later coloration potentially leading to teasing or lower status in the childrens’ pecking order.</p>
<p>While g’mayuns have naturally rich coloration, many participate in the art of dying and styling their feathers, similarly to how mammalian humanoids dye or style their hair. G’mayun feather art allows them to create an even more unusual, meaningful, or appealing pattern, or to change things up to help keep things fresh. Some younger or older g’mayuns dye their feathers to touch up their natural coloration in order to look older or younger.</p>
<p>Society G’mayun society is a rich, chaotic weave of differing viewpoints, all tied together by the great song. Each g’mayun experiences the great song in their own personal way; while only a few claim to hear a literal song, many sense it as a feeling or instinct instead. Even centuries after the Iris Refrain, there’s little consensus among g’mayun communities as to how they should proceed, individually or as a people. Many other ancestries intentionally gather themselves with like- minded people or those of similar backgrounds in settlements or districts and begin to consider themselves distinct and separate from everyone else around them. However, g’mayun settlements and even families contain individuals of extremely varying beliefs, and they continue to think of themselves as g’mayuns first and foremost, despite their many differences of opinions. Ultimately, the great song connects all g’mayun together on at least some level. While this leads to raucous, lively, and disorderly settlements, g’mayuns of varying beliefs somehow make it work, with each fulfilling distinct roles and a greater harmony arising from the chaos. Visitors sometimes attempt to classify g’mayuns into something they can map into the kinds of ethnicities they might be used to in their own ancestry’s cultures. Typically, they do so either based on the features they share with specific tropical birds if they know little about g’mayuns beyond their appearance, or by these cultural groups if they understand a little more about g’mayun culture. This is a ultimately fruitless endeavor, however. An outsider who truly understands g’mayun culture realizes that even the deeper cultural mapping has flaws, as it isn’t especially strange for individuals from the same family to diverge wildly from their family members. G’mayun culture acknowledges these divisions more as cliques or social circles of like-minded people, and thus find it no more unusual that one of their children might follow a different path than two athleticism-averse human scholars might find it if their child grew up to become a warrior. G’mayuns can’t decide exactly how to classify these divisions themselves, and they change across generations and vary from place to place. What follows is among the most accepted group of divisions in g’mayun culture, particularly in the Indigo Isles region.</p>
<h3>Chronicle Reclaimers</h3>
<p>Chronicle reclaimers want to recover and restore g’mayun culture from before the demonic corruption, defying the demons one last time by regaining that which was lost. Unfortunately, the near-total corruption of their society led to a collapse of institutions and the destruction of most records from the time before, as well as the death of what had previously been a rich oral tradition. While this might make it seem like chronicle reclaimers have a hopeless task ahead of them, they have been fortunate in that the existence of long- lived ancestries and immortals meant there were those they could ask who had been alive since before the corruption began.</p>
<p>Unfortunately, however, the limiting factor was and remains the amount of attention that those long-lived others gave to g’mayun society. Now that time has passed and even dragons don’t remember what the reclaimers are seeking, the servitors of Chira have become one of the best remaining sources of information. However, even these helpful celestials were detached from most aspects of g’mayun daily life and either didn’t have the right information or needed specific prompting with the right line of questioning to gain any information of value. Fortunately, chronicle reclaimers have all the work of previous reclaimers dating back to the Iris Refrain to assist them in their search. Needless to say, reclaimers tend to be wary of the information being lost again. For this reason, they publish multiple copies of their texts, sending some of them abroad to other ancestries’ libraries just in case the demons strike again and the g’mayun ancestry needs to ask for help once more to recover their past. Chronicle reclaimers are especially likely to have the aasimar or songtouched heritage.</p>
<h3>Demon Hunters</h3>
<p>Demon hunters boil with rage at the wrong demonkind perpetuated on the g’mayun ancestry, and they seek out and destroy demons where they can, partially as a preventative measure against further demon interference but also out of a need for revenge. While few g’mayuns will tolerate a known sin seeker—a g’mayun who chooses to align with demons—demon hunters actively hunt out hidden sin seekers and usually show them little mercy than they show the demons themselves. Since most folk can’t necessarily tell the difference between demons and other fiends, demon hunters sometimes find themselves chasing a lead about a demon that turns out to be a different kind of fiend in the end. While these sorts of mix-ups typically frustrate a demon hunter, different demon hunters react differently to learning that their quarry wasn’t a demon after all. Most still take down the fiend at that point, since they might as well rid the world of such an evil being. On the other hand, some lose interest somewhere along the way. After all, it wasn’t truly their hated foe, so it dampens the passion of hatred to discover the mistake.</p>
<p>Demon hunters tend to have some sort of underlying trauma in their past, or in their songs, that lead them to an active role against demonkind. While many other g’mayuns appreciate that demon hunters put their lives on the line to destroy a deep and hated threat, they still worry that demon hunters might have a little too much demon in them, driving them towards violence even though it’s directed against demons. Unverified stories abound of demon hunters ferreting out and dispatching a sin seeker only for the community to later discover that the demon hunter had been mistaken. Demon hunters, for their part, are quick to explain that these rumors have no basis in fact and only spread so easily because sin seekers have a vested interest in keeping them alive; if anything, sin seekers might have impersonated demon hunters to try to sell the rumors. Demon hunters are more likely to have the ironbeak, nighteyes, or tiefling heritage.</p>
<p> </p>
<h3>Edge Walkers</h3>
<p>Edge walkers have two or more powerful emotions warring within their songs and their hearts, and they either work hard to balance on the thin edge between them or vacillate back and forth depending on the situation, their own mood, and the ebb and flow of the great song. For most edge walkers, the two emotions along whose edge they dance are especially distinct and relatively opposed, like anger and curiosity, but some walk the edge between exact opposites like joy and sorrow, or different sides of related emotions like love and lust.</p>
<p>Edge walkers are especially supportive of each other, and they tend to gather in semi-regular support groups with other edge walkers to discuss their situations and feelings. Edge walkers living in the wide world among non-g’mayuns tend to gravitate towards members of other ancestries who are willing to serve as emotional support, and in this way they tend to form stronger bonds with non-gmayuns than are typical of the other g’mayun divisions. Edge walkers come from all heritages nearly equally, though they are slightly more likely to have the fervorsoul heritage than any of the other heritages.</p>
<h2>Iris Celebrants</h2>
<p>Iris celebrants see the Iris Refrain as the quintessential miracle and act of divine intervention, and they spend their lives worshiping Chira, and the event itself, with a passion and fervor exceeding even that of their ancestors before the demonic corruption. They strive to be kind, passionate, loving, and beautiful inside, living as the best possible versions of themselves. Iris celebrants see that their goddess’s ove was strong enough for her to directly intervene to save their forebears from ruin, and this swells their hope for the future and determination in the fact of adversity. After all, if they do the best they can and it’s not enough, eventually their goddess will lend a helping hand. This leads most other divisions to view iris celebrants as a bit overoptimistic, and song sages find iris celebrants to be actively naive. For instance, iris celebrants look forward to the possibility of a Second Refrain revealed by divinations, convinced it will usher in a Golden Age, while song sages are deeply worried about what it might mean. Nonetheless, it’s hard for most g’mayun to truly dislike iris celebrants, as celebrants are simply so kind and understanding to others. Sin seekers, however, hate iris celebrants more than they hate any other division, including demon hunters. Sin seekers can respect the demon hunters’ anger, even though it’s turned against them. Iris celebrants, however, represent an existential threat to the sin seeker way of thinking and a mindset completely anathema to their worldview. Iris celebrants are more likely to have the aasimar or fervorsoul heritage.</p>
<h3>Sin Seekers</h3>
<p>Sin seekers are evil g’mayun who seek to return themselves, the great song, and the g’mayun ancestry to demonic corruption, ushering in the terrible fate that the Iris Refrain allowed g’mayuns to barely avoid. Sin seekers see this demonic state as a type of freedom, the freedom to act out their basest impulses. They believe that following these impulses leads to strength, and that lies like society and morality were constructed by others in order to weaken g’mayuns. To sin seekers, Chira is a foul deceiver who is determined to keep them from greatness.</p>
<p>Sin seekers are reviled by other g’mayuns, especially demon hunters, and so they can’t live openly as sin seekers in g’mayun society. Some disguise themselves as belonging to another division; edge walkers or whimsy dancers are easy because of how chaotic the two divisions are anyway, while demon hunters are a risky division to claim but one that matches the typical sin seeker heritages and grants numerous benefits should their fellow g’mayuns fall for the ruse. Other sin seekers become exiles, living in cabals and cults with only other sin seekers and demon-worshippers as they plot the downfall, or as they see it the liberation, of the entire g’mayun ancestry. Sin seekers are more likely to have the ironbeak, nighteyes, or tiefling heritages, just like demon hunters, which makes it easier for them to disguise.</p>
<h4>Sin Seeker Heresies</h4>
<p>Sin seekers have had centuries to form various cabals and heresies, aided by demon allies eager to corrupt the g’mayun ancestry. Some are loyal to the original demons who nearly completed the corruption long ago. Others support those demons’ rivals, who are eager to succeed where their rivals failed.</p>
<p>Sin seekers fervently believe that corruption remains within all g’mayun souls, and this leads to popular heresies among them depicting all g’mayuns as sinful. One of the most popular associates the seven divisions with different sins. Chronicle reclaimers represent the sin of greed, as they greedily cling to the past and hoard knowledge. Demon hunters represent the sin of wrath, with their deep outrage at demonkind as proof. Edge walkers represent the sin of envy, on the brink of one thing and envious of the other. Iris celebrants represent the sin of lust with their unnatural lusts and passions for their patron deity. Sin seekers themselves represent the sin of gluttony, eager to indulge in every decadence the world has to offer. Song sages represent the sin of pride, so certain that they know better, that they can understand and control the great song and thus the future. Finally, whimsy dancers represent the sin of sloth, too lazy to do more than lackadaisically act on their whims. Needless to say, g’mayuns from all other divisions find this characterization deeply offensive.</p>
<h3>Song Sages</h3>
<p>Song sages are obsessed with the great song connecting all g’mayun, and the changes that ripple through the song. What exactly causes each change, and what do the changes mean? What do they portend? Song sages feel more than just a deep curiosity about these questions, almost more of a need to resolve them. They believe that by truly understanding the great song, they can tap into the collective unconscious of all g’mayuns and answer myriad questions about their very nature and existence. And not only that, they might also be able to prevent disasters like the demonic corruption from ever occurring again. Song sages are deeply split about the concerning oracular divinations revealing the likelihood of a Second Refrain. The Iris Refrain saved g’mayun culture from disaster, but it also marked the end of an age for their people. So while the Iris Refrain was necessary—incredible even— it proved just how momentous and impactful such an event could be, and thus how calamitous if it turned out poorly. Song sages take up different roles depending on their favorite pet theories about the great song, including musical researchers who want to study the song’s patterns for insights into g’mayun nature, social manipulators who want to see how changes in g’mayun attitudes and actions influence the song, and everything in between. Song sages are more likely to have the songtouched heritage.</p>
<h3>Whimsy Dancers</h3>
<p>Whimsy dancers flit about as their mood takes them, changing with mercurial ease to meet the circumstance or situation. Some whimsy dancers partake in this lifestyle without much self reflection, simply allowing the winds of their caprice to blow them about like a fallen leaf. These whimsy dancers are joined by many other g’mayuns who don’t care enough about any of the other divisions to be bothered and find something in common with these lackadaisical views. Other whimsy dancers have thought much more deeply on the matter and have chosen their lifestyle out of a philosophical belief. It is one such g’mayun who first coined the term whimsy dancer. Rather than have the hubris to attempt to conduct the song themselves like a song sage, the use of \"dancer\" in the name indicates a willingness to dance along to the great song’s tune. Whimsy dancers are somewhat more likely to have the ganzi or songtouched heritage.</p>
<h2>Alignment and Religion</h2>
<p>G’mayuns as an ancestry tend towards chaotic neutral, but sin seekers are almost always chaotic evil, and iris celebrants are likewise almost always either chaotic good, or less commonly neutral good, like Chira. G’mayun alignment varies similarly throughout divisions and settlements.</p>
<p>p>A slim plurality of g’mayuns worship Chira, who delivered them from a horrible fate, though a chaotic neutral alignment doesn’t always match the goddess’s teachings, which has led to some friction and some slightly divergent splinter faith teachings that better suit the g’mayuns’ current situation. Others worship all sorts of chaotic deities, especially those with a strong emphasis on redemption and deities who are themselves redeemed demons. Sin seekers worship demon lords almost exclusively. There are rumors, possibly spread by sin seekers, that some, especially malicious demon hunters, worship ancient inhabitants of the Abyss and enemies of demonkind with an ulterior motive to see demons lose influence.</p>
<p> </p>
<h2>G’mayun Settlements</h2>
<p>There is no such thing as a typical g’mayun settlement, and their settlements range from tiny villages to metropolitan cities. Since g’mayun are particularly accepting of other ancestries, and some divisions especially seek out other ancestries as allies, g’mayun settlements past a certain size tend to include other nearby ancestries, becoming chaotic melting pots.</p>
<p>h2>Names</p>
<p>G’mayun names tend to be as chaotic and varied as g’mayuns themselves, and they contain apostrophes in an alarming enough number that they have been known to drive human scribes and editors to tears. The g’mayun language is a complex tonal dialect of Auran, though among other ancestries, g’mayuns sometimes use a pure Auran variant of their name without the added tonality to avoid their acquaintances butchering their ame.</p>
<h3>Sample Names</h3>
<p>Ag’kuya, Atriella, Biyaq’leyuw, B’reyz’nal, D’marti, Kulupi, N’ktiyat’la, P’qali, Rak’zun, Sh’lainn, T’zee, W’derz, W’gor.</p>
<h2>G’mayun Heritages</h2>
<p>G’mayun have a deep connection to chaos, celestials, and demons, and thus are much more likely to have the aasimar, ganzi, and tiefling versatile heritages; such versatile heritages are common, rather than uncommon, for g’mayuns.</p>
<p>Most g’mayun choose from either one of those common versatile heritages or one of the g’mayun heritages at 1st level.</p>
<hr>
<p>很久以前，在鹦鹉人称为玫瑰之年（Age of Roses）的时代，许多鹦鹉人献身于艺术、音乐的创作，以此为春日、爱与音乐之神奇拉（Chira）服务。在玫瑰之年，鹦鹉人逐渐相信他们被一首伟大神曲（The Great Song）联系在一起，这首神曲如一幅多姿多彩的音乐绘卷，描绘了无数社区、友人、爱人与家庭间交织的联系。</p>
<p>眼前的黄金时代似乎永远不会结束。在这种确信下，鹦鹉人逐渐满足于他们田园牧歌的生活方式。不幸的是，和平如此脆弱，美梦从不长久，玫瑰之年的鹦鹉人所享有的纯真无邪也似乎总有结束的一天。玫瑰之年很快迎来终结。</p>
<p>鹦鹉人和他们的伟大神曲吸引了一群善妒而狠毒的恶魔的注意，这种注意很快转变成怨恨。恶魔们的目标是亵渎并扭曲鹦鹉人，让他们变成如恶魔们一般邪恶而残酷的生物。堕落开始的缓慢而温和，邪恶的种子撒播进各种各样的鹦鹉人社区。恶魔们将钩子深深扎入伟大神曲之中，鹦鹉人生命中的音乐与色彩登时错误百出、和谐不再。这时所有鹦鹉人都意识到一些卑鄙的阴谋正在发生，但要从恶魔们的计划中脱身，为时已晚。</p>
<p>从缓慢的侵蚀到暴力入侵，鹦鹉人社会在恶魔的影响下堕落，玫瑰之年随之结束，怪物之年（Age of Monsters）正式开始。在堕落的伟大神曲影响下，鹦鹉人变得更加易怒，横跨数个世纪的经历让这个种族即将到达难以回头的极限，一旦如此，鹦鹉人与恶魔便没有什么不同，整个族裔都将被深渊吞噬，形似鹦鹉的新种恶魔则取其代之。</p>
<p>在一切变得太晚之前，奇迹将鹦鹉人文明从灾难边缘拉了回来。即使过去这么久，奇拉——鹦鹉人的庇护女神没有放弃他们。不愿将她亲爱的追随者们完全交给罪恶的女神伸出援助之手，一道饱含欢乐与幸福的彩虹涌入伟大神曲，万花筒般的情感承载其上。这道彩虹立刻触及每个鹦鹉人的内心，帮助他们净化腐败，在难以挽回前将伟大神曲和整个鹦鹉人族裔从悬崖边拉了回来。突如其来的冲击瞬间烧光了大部分的恶魔影响，这个时代的鹦鹉人从接近恶魔的状态转化为新的形态，所有人都被迫去探索该如何重新生活。这一发生在数个世纪前的事件被鹦鹉人称为鸢尾花副歌（Iris Refrain），它标志着怪物之年的结束与荆棘之年（Age of Thorns）的开始。</p>
<p>鸢尾花副歌无疑将鹦鹉人从可怕的命运中拯救了出来，但这并非故事的结尾。这一突发事件造成鹦鹉人社会的分裂，而那些将堕落注入伟大神曲的恶魔在最后一刻失去了战利品，这让它们愤怒不已。一些鹦鹉人重新陷入恶魔崇拜，一些鹦鹉人则立刻去寻求彻底的救赎、回归奇拉的仁慈之路，而代表大部分鹦鹉人的其他几十个团体则在两者间找到自己的道路。伟大神曲从根本上被重塑为更为复杂、层叠有致的乐曲。新的伟大神曲包含了恶魔的杂质，因此它比过去更为混乱污秽，但在进化中它变得更加复杂和个人化，以至于恶魔不再能利用伟大神曲作为媒介去感染所有鹦鹉人。恶魔们很快意识到女神是故意为之，以此挫败它们未来的阴谋。</p>
<p>鸢尾花副歌发生在几个世纪前，但其影响一直持续至今。到今天，现代鹦鹉人定居地的许多社会与文化分歧也反映了早期更深层次的分歧，随着时间推移，这些分歧才不再尖锐。</p>
<p>然而斗争仍在继续。作为一名鹦鹉人冒险者，你在狂野而混乱的神曲中铸造自己的道路，做出的选择将永远描绘你自己与你的歌曲。很快，鹦鹉人先知们将预言第二副歌（Second Refrain）的发生，没有人知道那会带来什么。</p>
<p>如果你想扮演一个与艺术和歌曲有深刻联系的类鸟角色，在发现自我的旅途中不断平衡内心的善良和邪恶，你应该扮演一位鹦鹉人。</p>
<h2>你可能… You Might...</h2>
<ul>
<li>热爱各种形式的艺术和音乐，尤其是一两种特定种类。</li>
<li>表达出极度矛盾的情感，有时甚至同时出现。</li>
<li>极度不信任道德妥协和滑坡效应。</li>
</ul>
<h2>其他人也许… Others Probably...</h2>
<ul>
<li>认为你鲜艳的毛色与众不同或富有美感。</li>
<li>低估了伟大神曲中的矛盾对你的生活方式造成的影响。</li>
<li>假设你是某种鸟人，只会以鸟类的方式行动。</li>
</ul>
<h2>外貌描述 Physical Description</h2>
<p>鹦鹉人是具有鸟类特征的类人生物，形似双足鹦鹉或其他热带鸟类。它们体型相对较小，身高和半身人或人类幼童相仿，长着锋利的喙和多彩的鸟羽。鹦鹉人的脚是鸟类般的爪子，但和鸟类不同，鹦鹉人还有一双复有多彩羽毛的双臂及灵活的手指。</p>
<p>鹦鹉人的眼睛会根据伟大神曲改变色彩，通常看起来包含了彩虹所有颜色以及可视光谱外的几种颜色。来自其他族裔的谈判者有时会错误地认为他们能在鹦鹉人眼中读出色彩，帮助他们理解鹦鹉人的情绪和意图，但收效甚微；虽然伟大神曲变幻的和声在某种程度上影响着鹦鹉人，但它们并不能可靠地反映鹦鹉人的整体感受。</p>
<p>鹦鹉人是卵生生物，生来就有一颗用于破壳的卵齿，但此时还没有羽毛。几个月后，婴儿长出了第一茬羽毛，颜色大多暗淡发灰，只有一点点彩色。随着换毛的过程，年轻的鹦鹉人长出颜色越来越鲜艳的新羽，在青春期左右达到成熟的全彩，最终随着鹦鹉人老去逐渐暗淡。年轻鹦鹉人的全彩何时到来会影响他们在同龄人中的受欢迎程度，全彩得早被视为成熟的标志，而全彩得晚可能会遭到嘲笑，或在孩子们的啄序中处于较低地位。</p>
<p>虽然鹦鹉人天生色彩丰富，它们中的许多人都愿意尝试染羽和羽毛造型艺术，就像类人哺乳生物染发做发型一样。鹦鹉人的羽毛艺术允许他们创造更不同寻常、更有意义或更有吸引力的图案，或时常换个造型保持新鲜感。一些年轻或年长的鹦鹉人会将羽毛染成与原本相近的颜色，好让自己看起来更成熟/年轻。</p>
<h2>社会 Society</h2>
<p>混乱而丰富的不同观点组成了鹦鹉人社会，一切都因伟大神曲联系在一起。每个鹦鹉人都以自己的方式体验这首伟大神曲；虽然有少数人声称听到了一首真正的“歌”，但大多数人将其当成一种感受或本能。即使鸢尾花副歌已经是几个世纪前的事，鹦鹉人社区对于他们应该如何发展——无论是个人还是民族整体——仍未达成共识。许多其他族裔成员会有意将聚居地或地区内想法相似的人聚集起来，认为自己与周围人截然不同，并与他人彼此分割。然而，鹦鹉人聚居地中，甚至鹦鹉人家庭中都包含了信念各异的成员，尽管观念不同，他们都仍然会认为自己首先是一个鹦鹉人。</p>
<p>归根结底，伟大神曲在某种程度上将所有鹦鹉人彼此连接。这导致了聚居地的喧闹、生动和无序，但信念各不相同的鹦鹉人不知怎的让这样的聚居地正常运作着——每个人都在其中扮演不同的角色，混乱中产生更大的和谐。游客们有时会试图将鹦鹉人套进他们更习惯的本族文化中。一般来说，如果他们对鹦鹉人的了解仅止于外表，他们会因共通特征把鹦鹉人划分成热带鸟，如果他们对鹦鹉人文化的了解多一些，那就会根据文化类别去为他们归类。当然，这些努力归根结底是徒劳的。</p>
<p>一个真正了解鹦鹉人文化的外人会意识到，即使用深层文化映射来分类也有缺陷，因为同一个家庭的成员的信念大相径庭在鹦鹉人中并不奇怪。鹦鹉人文化认为他们的类别更类似于志同道合者的小圈子，就算孩子选择和父母不同的道路，鹦鹉人也觉得这和厌恶运动的人类学者之子成为战士差不了多少。鹦鹉人自己也无法准确地定义他们的类别，类别本身也会随着代际更替和地区而变动。以下是鹦鹉人文化中最常被接受的类别种类，尤其在靛蓝群岛地区。</p>
<h3>编年史回收者 Chronicle Reclaimers</h3>
<p>编年史回收者希望回收和恢复恶魔堕落前的鹦鹉人文化，通过重获失去的一切来一了百了地抵抗恶魔。不幸的是，鹦鹉人社会近乎彻底的堕落导致了大部分机构的崩溃和记录的毁坏，更别说那些口口相传的古老传说了。尽管这让编年史回收者面对的任务看起来近乎无望，但他们也是幸运的，世界上长寿族裔和不朽存在意味着他们可以去问那些在堕落开始前就活着的人。</p>
<p>然而不幸的是，限制从来是那些长寿存在对鹦鹉人社会的关注程度。时过境迁，连龙都不再记得编年史回收者追寻的东西，奇拉的仆人是剩下最好的信息来源之一。但天族与鹦鹉人的日常生活是脱离的，连最愿意帮忙的天族都是如此，他们要么提供不了正确的信息，要么就需要特定的词组和提问才能获得有用情报。幸运的是，编年史回收者拥有鸢尾花副歌至今所有先驱者的工作成果，这有助于他们的寻找之旅。不用说，回收者们往往会担心信息再次丢失。因此他们会出版多版本的书籍，将其中一些送到国外其他族裔的图书馆中，以防恶魔再次袭击后鹦鹉人需要再次为寻回过去而求助外界。编年史回收者非常可能拥有神裔或歌吻而生传承。</p>
<h3>恶魔猎手 Demon Hunters</h3>
<p>恶魔猎手对延续在鹦鹉人血统中的恶魔因子充满愤怒，他们尽其所能地追捕和消灭恶魔，一部分原因是为了预防恶魔的进一步影响，但也出于对复仇的需要。虽然很少有鹦鹉人会容忍一个暴露的寻罪者——选择和恶魔同流合污的鹦鹉人——但恶魔猎手会主动捕杀隐藏的寻罪者，通常也不会因同族之谊而手下留情。不过大部分人区分不了恶魔和其他魔族，因此恶魔猎手有时会发现自己追查的线索引向了完全不同的其他魔族。类似的混淆总会让恶魔猎手沮丧，但不同猎手在发现猎物并非恶魔时反应各异。大部分人仍然会去击败魔族，因为这毕竟也是从世界上除掉了一个邪恶存在。而另一些人会在追查中失去兴趣。毕竟对手并不是他们憎恨的敌人，这种错误削弱了猎手因仇恨而生的热情。</p>
<p>通常，恶魔猎手的过去或歌声中潜藏着某种创伤，这引领他们积极对抗恶魔。许多鹦鹉人感激恶魔猎手为消灭深恶痛绝的威胁而不惜让自己陷入危险的行为，但他们仍然担忧恶魔猎手体内驱使他们走向暴力的恶魔因子可能有些太多了——即使这些暴力是针对恶魔的。大量未经查证的故事内容都是恶魔猎手发现并击退了一个寻罪者，结果社区却发现猎手找错了人。恶魔猎手则很快辩解道，类似谣言没有事实根据，它们之所以如此轻易传播是因为怕死的寻罪者刻意为之；寻罪者甚至会冒充恶魔猎手去传播谣言。恶魔猎手更可能拥有铁喙、夜视鸟或魔裔传承。</p>
<h3>边缘行者 Edge Walkers</h3>
<p>边缘行者的内心与歌声中一直有两种或更多强大的情绪交战，他们要么努力在两者间保持平衡，要么根据情况、自己的情绪和伟大神曲的起伏左右摇摆。对大部分边缘行者来说，在边缘起舞的两种情绪通常是明显且相对对立的，例如愤怒与好奇，但也有一些人在完全对立的情绪间摇摆，例如快乐与悲伤，又或是相关联情绪的两种不同侧面，比如爱与欲望。</p>
<p>边缘行者相互支持，他们倾向于与其他边缘行者组成半固定的支持小组，讨论他们的情况和感受。生活在外部广阔世界中，身边没有同族的边缘行者则倾向于与愿意提供情感支持的其他族裔成员交流，如此结下的情谊比和其他类别的同族间的更为紧密。边缘行者中各个传承的数量几乎相等，但他们拥有热情之魂传承的几率略高于其他传承。</p>
<h2>鸢尾花祭司 Iris Celebrants</h2>
<p>鸢尾花祭司将鸢尾花副歌视为典型的神迹和神力干预，他们花费毕生来崇拜奇拉和副歌，其热情和狂热甚至超过恶魔腐化前的祖先们。他们努力让自己变得善良、热情、充满爱、保持美好的品行，活出最好的自己。鸢尾花祭司看到女神的爱强大到足以直接介入凡世，拯救他们的祖先于毁灭，这令祭司们对未来充满希望，并坚定不移地面对逆境。毕竟，如果他们尽了最大努力还不行，女神最终还是会伸出援手的。这导致其他类别的鹦鹉人认为鸢尾花祭司们有点过于乐观，而歌谣贤者则觉得祭司们过度天真。举例来说，鸢尾花祭司期待着预言揭示的“第二副歌”的可能性，深信它将带来一个黄金时代，而歌谣贤者则对它意味着什么深感忧虑。话虽如此，大多数鹦鹉人都很难真正讨厌鸢尾花祭司，因为祭司们对他人都那么和蔼可亲、善解人意。不过，寻罪者对祭司们的憎恨远超对其他类别的恨，包括对恶魔猎手的。寻罪者尊重恶魔猎手们的愤怒，尽管这种愤怒是针对他们的。鸢尾花祭司们背道而驰的世界观对于寻罪者的思维方式及精神状态来说代表了一种存在主义危机。鸢尾花祭司更可能拥有神裔或热情之魂传承。</p>
<h3>寻罪者 Sin Seekers</h3>
<p>寻罪者是邪恶的鹦鹉人，他们企图让自己、伟大神曲和整个鹦鹉人族裔回到恶魔腐化下，拥抱鸢尾花副歌勉强让鹦鹉人逃离的可怕命运。寻罪者将恶魔状态视为一种发泄最卑鄙冲动的自由。他们认为，追随这些冲动便能获得力量，而社会和道德等谎言都是他人为削弱鹦鹉人而编造的。对寻罪者而言，奇拉是个一心想让他们远离伟大的肮脏骗子。</p>
<p>寻罪者被其他鹦鹉人——尤其是恶魔猎手蔑视，因此他们无法在鹦鹉人社会中公开自己寻罪者的身份。一些人会伪装成另一个类别：边缘行者和随心舞者因其混乱程度而容易伪装，恶魔猎手伪装起来要冒很高风险，但它符合寻罪者的传承，而且一旦有鹦鹉人上当受骗，寻罪者便能得到许多好处。其他寻罪者则成为流放者，与其他寻罪者和恶魔崇拜者一起生活在小集团和邪教中，策划着整个鹦鹉人族裔的灭亡——在他们眼中是族裔的解放。与恶魔猎手一样，寻罪者很可能拥有铁喙、夜视鸟或魔裔传承，这让他们更容易伪装成一个恶魔猎手。</p>
<h4>寻罪者的异端学说 Sin Seeker Heresies</h4>
<p>在渴望腐化鹦鹉人族裔的恶魔盟友的帮助下，寻罪者用了几个世纪的时间来建立各种阴谋和异端学说。一些寻罪者对过去几乎完成腐化的恶魔们效忠。其他人支持这些恶魔的对手，他们想在对手失败的地方取得成功。</p>
<p>寻罪者强烈地相信腐败仍然存在于所有鹦鹉人的灵魂中，这导致他们之间流行起一种将所有鹦鹉人描绘为有罪的异端理论。最流行的一种将七大罪分配给了七种分类。编年史回收者代表贪婪之罪，因他们贪婪地抓住过去、囤积知识。恶魔猎手代表愤怒之罪，他们对恶魔生物的深切愤怒就是铁证。边缘行者代表嫉妒之罪，他们总是位于一件事的边缘，同时嫉妒着另一边。鸢尾花祭司对庇护神祇那不自然的情欲和热情代表色欲之罪。寻罪者本身则代表暴食之罪，渴望沉溺于世界提供的每一种堕落。歌谣贤者代表骄傲之罪，他们过于确定自身知识的优越性，认为他们能理解并控制伟大神曲并借此控制未来。最后，随心舞者代表懒惰之罪，他们太懒了，除了按照自己的奇思妙想懒散行事外什么都不做。不用说，其他分类的所有鹦鹉人都觉得这种理论冒犯至极。</p>
<h3>歌谣贤者 Song Sages</h3>
<p>歌谣贤者痴迷于连接所有鹦鹉人的伟大神曲，以及神曲中荡漾的变化。是什么导致每一次变化，这些变化意味着什么？它们预示着什么？对于这些问题，歌谣贤者们感到的不能说是深刻的好奇，更像是必须解决这些问题的需求。他们相信通过真正理解伟大神曲，他们可以进入所有鹦鹉人的集体无意识，并回答关于族裔本质和存在的无数问题。不仅如此，他们或许还能防止类似恶魔侵蚀的灾难再次发生。歌颂贤者对预言揭示的第二副歌的可能性大为困惑。鸢尾花副歌拯救鹦鹉人于灾难，也同时标志着一个时代的结束。因此，尽管鸢尾花副歌是必要的——令人惊叹的——它也同时证明了类似事件有多么重大的影响力，一旦结果不佳，又会带来多大的灾难。歌谣贤者根据他们对伟大神曲的理论倾向扮演着不同角色，包括希望通过研究神曲的旋律洞察鹦鹉人天性的音乐研究者，希望了解鹦鹉人的态度和行为变化如何影响神曲的社会操纵者，以及介于两者之间的人。歌谣贤者更可能拥有歌吻而生传承。</p>
<h3>随心舞者 Whimsy Dancers</h3>
<p>随心舞者随心所欲，他们的反复无常让他们更容易适应多变的环境或情况。随心舞者继续这种生活方式，没有多少自我反思，只是如落叶般任反复无常的风吹着自己。随心舞者大多懒散而优柔寡断，也不关心其他分类。一些随心舞者则对此有更深入的思考，并出于哲学观念选择了现在的生活方式。正是这样的鹦鹉人初次创造了“随心舞者”这个词。与其狂妄自大地试图像歌谣贤者一样指挥神曲，不如用舞者一词表示跟随伟大神曲的曲调行动的意愿。随心舞者更可能拥有混沌裔或歌吻而生传承。</p>
<h2>阵营与宗教 Alignment and Religion</h2>
<p>鹦鹉人族裔倾向于混乱中立，但寻罪者几乎都是混乱邪恶，而鸢尾花祭司则几乎都是混乱善良，也有少数和奇拉一样是中立善良。聚居地的鹦鹉人和各分类有类似的阵营差异。</p>
<p>少数鹦鹉人信仰将他们从可怕命运中解救出来的奇拉，尽管混乱中立阵营并不那么符合女神的教义，这导致了一些摩擦和一些略有差异但更适合鹦鹉人现状的分裂信仰。一些人信仰各种各样的混乱神祇，尤其是那些强调救赎和本身便是赎罪恶魔的神祇。寻罪者几乎只崇拜恶魔领主。有传言称——可能是寻罪者散布的——一些恶毒的恶魔猎手信仰深渊的古老居民和恶魔的敌人，祂们想让恶魔失去影响力。</p>
<h2>鹦鹉人定居地 G’mayun Settlements</h2>
<p>世上不存在典型的鹦鹉人聚居地，他们的聚居地既有小村庄也有大城市。鹦鹉人很能接受其他族裔，一些分类的鹦鹉人还会专门寻找其他族裔作为盟友，因此超过一定规模的鹦鹉人聚集地往往会容纳附近的其他族裔，成为混乱的大熔炉。</p>
<p>名字 Names</p>
<p>鹦鹉人的名字就像鹦鹉人自己一样混乱多变，它们闻名遐迩，因为鹦鹉人的名字中的撇号数量惊人到能逼哭人类抄写员和编辑。鹦鹉人的语言是一种复杂的气元素语（Auran）方言，尽管在其他族裔中，鹦鹉人有时会使用名字的纯气元素语变体，但不添加方言音调，免得熟人搞错名字。</p>
<h3>范例名字 Sample Names</h3>
<p>阿格库亚，阿特艾拉，碧雅乐语，布莱兹奈尔，迪玛缇，库鲁皮，尼克提亚拉，帕茶利，舒莱尼，特兹，乌德兹，乌戈尔。Ag'kuya、Atriella、Biyaq'leyuw、B'reyz'nal、D'marti、Kulupi、N'ktiyat'la、P'qali、Sh'lainn、T'zee、W'derz、W'gor.</p>
<h2>鹦鹉人传承 G’mayun Heritages</h2>
<p>鹦鹉人与混沌、天族与恶魔都有深刻联系，因此他们很可能拥有神裔、混沌裔和魔裔多用传承；类似多用传承对鹦鹉人来说为常见，而非罕见。</p>
<p>大部分鹦鹉人在1级时从以上常见多用传承中或者以下鹦鹉人传承中选择一个。</p>