Avisora (Bird) Species List

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List of the types of Avisora (Bird) creatures.

From the Latin word 'Avis' meaning 'Bird' and the Japanese 'Sora' meaning 'Sky.' Thus, it is pronounces 'Ah-vee-soar-ah'

Naturally, they are birds and bird-related creatures. (The land was named before they were, so they are the 'Avisorans.')

They come in a wide variety, just like normal birds, however some are very large and have the appearance of bipedal people. They are not like the Harpies and Tengu who are actually half-human, but are completely bird or bird-like species. They tend to flock around the Avisora Paradisia, since that is the 'Avisora Paradise.' Their keeper is the Bird of Paradise, also known as the Rainbird.

Bird - These wildlings are the most diverse and colorful of their kin. All of them bear wings on their backs with talons replacing their legs and feet. Generally make great messengers as they can cross vast distances in a short period of time.

Aosagibi
青鷺火
あおさぎび

Translation: blue heron fire
Alternate names: goi no hikari (“night heron light”)
Habitat: rivers, wetlands; wherever herons and other waterbirds can be found

Appearance: When they reach an advanced age, many types of birds transform into magical yōkai with eerie powers. Aosagibi is the name for a bizarre phenomenon caused by transformed herons—particularly the black-crowned night heron. Found all along the islands and coasts, this heron prefers remote areas with heavy reeds and thick woods. Though aosagibi is most commonly attributed to this particular bird, other herons and wild birds such as ducks and pheasants are able to develop this manifestation. Aosagibi is most commonly seen at night, either in the trees where the herons roost, by the rivers where they hunt, or in the twilight sky as birds fly overhead.

Behavior: Long-lived herons develop shining scales on their breasts, which fuse together from their feathers. With each breath, they blow a yellow iridescent powder from their beaks that scatters into the wind. During the autumn nights, their bodies radiate a bluish-white glow. Their powdery breath ignites into bright blue fireballs, which they blow across the water or high in the trees. These fireballs possess no heat and do not ignite what they touch, but eventually evaporate in the wind.

Interactions: Like most wild birds, night herons are shy and flee from humans. Even after transforming into yōkai, they retain their shyness. While the sight of a colony of wild birds breathing blue flames and making strange calls on a cool autumn night can be rather disconcerting, aosagibi does not post any threat. However, because their fireball breath appears similar to other phenomena, caution should be taken to avoid confusing aosagibi with onibi or other supernatural lights.

Hawk

Hawk-like demihuman subspecies of Harpy. Their bodies are very similar to human bodies. Though other Harpy subspecies are omnivorous, Raptor Harpies are carnivores. They are proud and difficult to please, an unusual trait among the generally amicable Harpies.

Carnivorous Diet: Unlike other harpies (who are usually omnivorous), Raptor Harpies are strictly carnivores and due to their size, have to consume a lot of meat each day.
Resistance to Cold: Being adorned with feathers, Raptor Harpies evolved to last in cold places.
Good senses and Night Vision: Due to inheriting Raptor traits, they evolved to have good hearing from long distances, and "night vision" to help them see better at night.
Wings: Since Raptor Harpies evolved bigger bodies, they can fly faster than a normal harpy.
Superhuman Strength: Due to being the larger and predatory side of the Harpy family, Raptors evolved to be bigger and stronger than a normal harpy, able to catch prey the size of deers.
Advanced Eyesight: A Raptor Harpy's eyesight is ten times more powerful than that of a human's.

Phoenix

The Phoenix is a demi-human liminal race with the body of a human and the wings and talons of a bird.
An ancient and long-lived race, the Pheonix are legendary for their ability to become reborn anew after dying. Due to this, while a Pheonix may look young, it is not uncommon to find that they are actually centuries old due to their regeneration cycle.

The majority of human myths surrounding the species stem from Ancient Greece, where the species are held to symbolize the process of renewal and the sun due to their flame-coloured feathers.

They are have the same characteristics as Harpy. Except they reborn after dying.


Hou-ou

Spoiler:

Gumyōchō
Gumyouchou共命鳥
ぐみょうちょう

Translation: interconnected lives bird
Alternate names: kyōmeichō
Habitat: Gokuraku jōdo, a realm of paradise
Diet: vegetarian

Appearance: The gumyōchō is a beautiful two-headed bird that resembles a pheasant. Occasionally it is depicted as having two human heads instead of two bird heads. Their home is Gokuraku jōdo, the realm of utter paradise created by Amida Buddha.

Behavior: The gumyōchō is one of six bird species which are said to inhabit nirvana—the others being white swans, peafowl, parrots, mynah birds, and karyōbinga. Like the karyōbinga, the gumyōchō is said to have an exceedingly beautiful voice. It and the other heavenly birds sing the holy scriptures in nirvana, and those who listen to their songs can achieve enlightenment.

Origin: Gumyōchō originate in the cosmology of Pure Land Buddhism. They were brought to Japan in the sixth century along with Buddhism. They are often used as ornamentation on Buddhist temples. Their story is a parable for the interdependence of all humans on one another.

Legends: Long ago, a gumyōchō lived in the snowy mountains of India. It had two heads and one body. One head was named Karuda, and the other head was named Upakaruda. The bird’s two heads had different personalities and desires. When one head was sleepy, the other one wanted to play. When one head was hungry, the other one wanted to rest. Eventually, the two heads began to resent each other.

One day while Upakaruda was sleeping, Karuda feasted on delicious fruits and flowers until he was stuffed and could eat no more. When Upakaruda woke up, he wanted to eat too, but he was already full because they shared one stomach. He could not enjoy any of the food.

Upakaruda decided to punish Karuda. While Karuda slept, Upakaruda found a tree with poisonous fruit. Because they shared one stomach, Upakaruda ate the fruit in order to make Karuda sick. Sure enough, when Karuda woke up, the poison had already taken effect. Karuda writhed and suffered, and then died. Of course, because they shared one body, Upakaruda also became sick, collapsed in agony, and then died.

Just before dying, Upakaruda realized how foolish he had been. While he resented his other head, he failed to recognize that his own life depended on it. Just the same, by harming his other head, he was also harming himself. When he realized this, he realized one of the core tenets of Buddhism: interconnectedness. The birds became enlightened and were reborn in nirvana.

Itsumade
Itsumade以津真天
いつまで

Translation: “until when?”
Alternate names: itsumaden
Diet: the lamentation of the dead

Appearance: Itsumade are kaichō, or strange birds. They have the face of a human with a pointed beak, and the body of a snake with wings, and terrible claws. Their wingspan is 4.8 meters.

Behavior: Itsumade appear in the night sky during times of trouble—such as plagues and disasters, or flying over battlegrounds where many have died. In particular, they fly over places where there is suffering or death, yet little has been done to alleviate the pain of the living or pacify the spirits of the dead. The strange birds fly about in circles all night long, crying out in a terrible voice.

Origin: Itsumade make their first recorded appearance in the Taiheiki, a fictional history of Japan written in the 14th century. According to the Taiheiki, a terrible plague spread during the fall of 1334. The suffering of the plague victims is what summoned the itsumade.

Itsumade’s name is not written in the Taiheiki; it was added later by Toriyama Sekien. He named this yōkai for its horrible cry of “Itsumademo?” which means, “Until when?” The birds appear to be asking those below how long will this suffering go unnoticed. It is thought that the spirits of the dead and suffering form into onryō which take the shape of these birds. They demand recognition of their suffering and torment.

Legends: One night during the fall of 1334, the itsumade suddenly appeared above the hall for state ceremonies, crying out, “Itsumademo? Itsumademo?” Panic erupted amongst the people of the capital. The same creature came back the next night, and every night thereafter. Finally, the imperial court decided that something had to be done. They recalled Minamoto no Yorimasa’s triumph against the nue many years earlier, and decided to summon the warrior Oki no Jirouzaemon Hiroari. Hiroari was an expert archer. He used a signal arrow that let off a loud whistle as it flew, and shot the monster out of the sky. Afterwards, Hiroari was given the name Mayumi, meaning true bow.

Mayumi Hiroari went on to become a famous warrior, and settled down in what is now Mayumi, Miyama City, Fukuoka Prefecture, where his grave still stands. The area was renamed in his honor after he died.

Karyōbinga
Karyoubinga迦陵頻伽
かりょうびんが

Translation: a phonetic rendition of its sanskrit name, kalaviṅka
Alternate names: myōonchō (exquisite sounding bird)
Habitat: Gokuraku jōdo, a realm of paradise
Diet: unknown

Appearance: Karyōbinga are celestial beings from Buddhist cosmology. They have the head and arms of a bodhisattva, the body of a bird, and long, flowing tail feathers similar to that of a hōō. They live in a realm of paradise called Gokuraku jōdo.

Behavior: Karyōbinga possess voices of incomparable beauty. They begin singing while still inside of their eggs. After they hatch, they begin to dance and play heavenly musical instruments as well. They sing of the holy scriptures and the words of the buddhas.

Origin: Karyōbinga come from Indian mythology. They originated in Buddhist scripture, which was brought to Japan from China. They differ very little from their Indian counterparts. They are usually used in paintings and sculpture as symbols of paradise and the Buddha’s words. They are a reminder that by living a holy life, one can be reborn into Gokuraku jōdo after their death. Practitioners of Pure Land Buddhism make reaching this paradise their goal. Gokuraku jōdo is a pure land of utter bliss–a celestial kingdom created by Amida Buddha. Its inhabitants can practice Buddhism directly under Amida’s tutelage, listen to the songs of karyōbinga, and achieve enlightenment themselves.

Kawa tengu
川天狗
かわてんぐ

Translation: river tengu
Habitat: riverbanks
Diet: fish

Appearance: Kawa tengu are tengu which make their homes along riverbanks and lakesides in eastern Japan. They look like other tengu–vaguely birdlike, with dark feathers. They usually remain invisible to humans, but are sometimes spotted on cloudy or rainy days wearing beautiful kimono and carrying umbrellas.

Behavior: Kawa tengu spend their days alone on the riverside, sitting on the rocks and watching the water as if deep in thought. At night they catch fish. They create magical fireballs called tengubi which float above the water and act like lures. They are fond of creating auditory hallucinations, and are more often heard than seen. The sound of nonexistent rapids or waterfalls coming from valleys is often the work of kawa tengu.

Interactions: Kawa tengu enjoy playing pranks on humans, but rarely do any real harm. They use magic to scare people away if they get too close. If a fisherman casts his net near where a kawa tengu is fishing, it will create illusionary torchlights and the sounds of crowds of people to draw them away. If children play too close to where a kawa tengu is sitting, it will scare them away with illusions–for example, a giant, black monk emerging from the forest chanting, “Children, children!”

If a person purposefully goes looking for a kawa tengu, the pranks can become more direct. Someone leaning over a riverbank looking for a kawa tengu will suddenly lose their footing and stumble head-over-heels into the river. They also create illusory bridges, causing people who try to cross them to tumble and suffer injuries.

Some villagers leave offerings of freshly caught fish by the riverside, or wash the large boulders along the banks. After doing this, the kawa tengu leave them alone.

Legends: Along the Tama River in western Tōkyō, there was a kawa tengu who could be seen every day sitting by a deep pool, lost in contemplation. One spring, however, he mysteriously vanished. In the fall of that year, the kawa tengu returned to his rock, although now he was accompanied by a beautiful young female tengu. A villager offered the pair a nice bowl and tray set as a wedding gift, and the tengu thanked them by teaching them how to make an effective fever medication from worms.

A fisherman was walking along the Tama River, returning home after a day’s work. His pack was filled to the brim with fish. Suddenly he heard a strange sound like a person splashing in the water behind him. He put down his heavy pack to investigate. There was nobody there. After deciding he must have been hearing things, the fisherman shouldered his pack and continued on his way, but it was much lighter than it had been a moment ago. He looked inside, and all of the fish were gone. He had caught so many fish that he angered a kawa tengu, who took them all back.

Nyūnai suzume
Nyuunaisuzume入内雀
にゅうないすずめ

Translation: imperial palace-penetrating sparrow
Alternate names: sanekata suzume (Sanekata sparrow)
Habitat: the imperial palace of ancient Kyoto
Diet: all of the emperor’s breakfast

Appearance: Nyūnai suzume has the appearance of an ordinary russet sparrow, but in reality it is the ghost of an imperial attendant named Fujiwara no Sanekata.

Legends: During the reign of Emperor Ichijō (960-1011 CE) lived a nobleman named Fujiwara no Sanekata. One day he got into a quarrel over some gossip started by Fujiwara no Yukinari, and in a rage, Sanekata snatched Yukinari’s hat and threw it away. For his bad temper, Sanekata was demoted and exiled far away to a solitary island in Mutsu province in the northeast. There, Sanekata nursed his resentment towards those back in the court at Kyoto, growing ever more resentful of them. Three years into his exile, he died, with thoughts of vengeance poisoning his heart.

When the news of Sanekata’s death reached Kyoto, a strange thing began to happen: every morning, when the servants would place food out for the imperial court to eat at the Seiryōden palace, the nyūnai suzume would swoop in and gobble up all of the food in an instant, and then fly off. No matter how much food was laid out, the sparrow would devour every grain of rice, leaving nothing for the palace inhabitants.

It was not long before the court began to grow very scared of this bird. It began destroy all of the crops in the fields, as well, and nobody knew how to stop the sparrow’s attacks.Rumors began to spread that the sparrow could only be the vengeful ghost, or onryō, of Fujiwara no Sanekata, desperate to return and take revenge upon the imperial court.

At the same time, the high priest of Kangaku-in, Saint Kanshi, had a sparrow visit him in a dream. The sparrow identified itself as the spirit of Sanekata, desperately longing to return to his beloved Kyoto, and asked the priest to chant and pray for him. The next morning, Kanshi discovered the body of a single sparrow lying dead at the base of a tree on the temple grounds. He recognized the sparrow as the transformed spirit of Fujiwara no Sanekata, and built a small grave for the sparrow, mourning it and praying for its soul.

After the sparrow’s grave was built, the attacks stopped. Years later, Kangaku-in’s name changed to Kyōjaku-ji, or Sparrow Temple, and while the Kyoto has changed dramatically since that time, the little grave where the sparrow was buried still remains to this day.

Fujiwara no Sanekata’s legacy lives on, too, in the common Japanese name for the russet sparrow: nyūnai suzume.

Onmoraki
Onmoraki陰摩羅鬼
おんもらき

Translation: shadowy unpious demon
Habitat: temples and places where people have recently died
Diet: impiety

Appearance: Onmoraki are bird-like monsters with black feathers, bright eyes that shine like lanterns, and a ghastly human face. They are skilled mimics, and shake their feathers as they give off their shrill, terrifying call.

Interactions: Onmoraki appear near temples, particularly in the presence of neglectful priests. They sneak up on sleeping priests and surprise them, scolding them in a perfect imitation of their own voices. When the priest wakes up and flees in terror, the onmoraki vanishes into the shadows.

Origin: Onmoraki come from the bodies of the recently deceased. When people die but do not receive enough memorial prayer, their life energy can transform into this grotesque, bird-like demon. The name onmoraki comes from a play on words emphasizing demonic interference with achieving Buddhist enlightenment. The first part of the name, on, comes from onmyō, the Japanese word for yin and yang. On represents yin, the shadow, the unseen, and hidden, secret things—in this case it refers to demons which live in the shadows and in the hidden parts of the world. The second part of the name, mora, refers to Mara, a Buddhist demon who personifies unskillfulness, impiety, and the death of the spirit—a reference to the poor quality of memorial services which cause this yōkai to come forth. The last part of the name, ki, simply means demon—emphasizing the fact that this monster truly is a demon.

Tatarimokke
Tatarimokke祟り蛙
たたりもっけ

Alternate names: tatarimoke
Translation: curse child
Habitat: lives inside of owls
Diet: none

Appearance: A tatarimokke is the spirit of a dead baby which inhabits the body of an owl. Visually they appear no different than ordinary owls. Tatarimokke remain near the homes of the families they once belonged to. The hooting of the owls is said to actually be the sound created by the spirit of the dead baby.

Interactions: Tatarimokke are treated with respect by the families which they haunt, just like zashiki warashi. Houses that have lost a child recently will take care of any owls that appear near their homes and treat them as if they are the spirit of the lost child. In most cases, these spirits are beloved by the families they haunt, and they do not cause any harm.

In some cases, however, tatarimokke can be dangerous to people. The souls of babies whose bodies were carelessly discarded into rivers, babies who were killed by their parents to reduce the number of mouths to feed, and even the spirits of aborted fetuses could retain a grudge against the living. People passing through the places where these resentful spirits haunt might hear eerie sounds and feel unsettling sensations, see strange phenomena like floating fireballs, or may stumble on a rock and hurt themselves.

In the most extreme cases, tatarimokke truly do bring terrible curses upon those who are perceived as having wronged them. Particularly in the case of people who were murdered in particularly violent and gruesome fashion. In these cases, the tatarimokke is not the spirit of a newborn baby, but instead is the spirit of the murder victim. These tatarimokke lay a curse their assailant so powerful that it not only brings ruin to the murderer, but to his entire family, for generations to come.

Origin: Long ago in Japan, babies were not considered fully human until some time after they were born. Therefore, when a newborn died, it was not given a proper funeral and placed in a cemetery, but was usually buried quietly in or around the house. The spirits of these children would float out, and were believed to easily get “stuck” to owls, thus becoming a tatarimokke.

The name tatarimokke comes from tatari (curse) and moke, which means “infant” in some northern dialects. It is usually written phonetically, but is sometimes also written with characters that mean “curse” and “frog.” In this case, the character for frog is actually read as “moke,” and refers to the local word for a newborn baby.

Teratsutsuki
Teratsutsuki寺つつき
てらつつき

Translation: temple-pecker
Habitat: Buddhist temples
Diet: rage

Appearance: Teratsutsuki is the onryō of a man who lived in the 6th century CE, Mononobe no Moriya. It was sighted at Hōryū-ji and Shitennō-ji temples, where it took the form of ghostly woodpecker and tried to destroy the temples until it was driven away by Prince Shōtoku.

Legends: Long long ago, when Japan was still called Yamato and the capital was located in what is today Nara, the nobility was divided into two different types: shinbetsu, clans that claimed to be descended from the gods, and kōbetsu, clans that claimed to be descended from the imperial family. The highest ranking titles in these groups were Muraji, for the shinbetsu clans, and Omi, for the kōbetsu clans. In the 6th century CE, when Buddhism was brought to Yamato from China, it caused a great deal of rivalry between the shinbetsu and kōbetsu nobility.

Mononobe no Moriya was the leader of the Mononobe clan and a Muraji. The Mononobes, a shinbetsu clan, strongly supported the old Shinto religion. His rival, Soga no Umako, was an Omi, and supported the promotion of Buddhism throughout Yamato. Mononobe no Moriya and Soga no Umako held considerable power in the imperial court. During the reign of Emperor Bidatsu (572-585), Mononobe no Moriya held higher favor with the emperor, but when Emperor Yōmei took power in 585, Moriya’s favor fell and Soga no Umako’s rose, as the new emperor was a Buddhist.

Emperor Yōmei died in 587, after which the Mononobe clan and Soga clan tried their best to influence the succession of the imperial title. Each of them supported a different prince to become emperor, and they fought bitterly for their clans’ interests. Finally, war broke out between the two rival clans. Mononobe no Moriya set fire to Buddhist temples and tossed the first statues of the Buddha brought to Yamato into the canals in his fight to purge the foreign religion from his homeland. Moriya and Umako mustered their armies and met on the battlefield in Kawachi. There, at the Battle of Mount Shigi, Mononobe no Moriya was killed by Soga no Umako and Prince Shōtoku, and the Mononobe clan was almost completely exterminated. Afterwards, the Soga clan rose to even higher prominence, and Prince Shōtoku, a devout Buddhist, began the construction many new Buddhist temples.

The spirit of defeated Mononobe no Moriya did not rest, though. As he lay dying in hatred and resent, Moriya transformed into an onryō. His ghost took the form of a ghostly woodpecker, which would later be seen at the temples built by Prince Shōtoku. The bird pecked furiously at the wooden buildings, determined even in death to destroy the heretical new religion. Prince Shōtoku was finally able to drive away this teratsutsuki by magically transforming into a hawk and attacking it. After that, the ghost of Mononobe no Moriya was never seen again.

Yama orabi
山おらび
やまおらび

Translation: mountain shouter
Alternate names: orabisōke
Habitat: deep in the mountains
Diet: unknown

Appearance: Yama orabi are small tree-dwelling yōkai native to Kyūshū and Shikoku. They resemble birds with over-sized heads and mouths of sharp, pointy teeth. They are excellent mimics.

Behavior: Yama orabi are rarely seen, but can be easily heard.  As their name suggests, they love to shout. They are excellent mimics, and will copy the voices of anyone who shouts near their homes, repeating their words back to them.

While yama orabi behave very similar to other echo yōkai (such as yamabiko), locals insist that it is an entirely different creature.

Interactions: Yama orabi are usually only encountered deep in the mountains. They will shout back any word that is shouted at them. Anyone foolish enough to engage a yama orabi in a shouting match will soon die. Superstition holds that this death curse can be removed by ringing a cracked bell.

In Fukuoka Prefecture, the yama orabi is used by mothers to frighten their children to sleep. Children were warned that if they stay up too late, a yama orabi will come; so they had better go to sleep soon!

Origin: The name yama orabi comes from orabu, a word in Kyūshū dialects which means to shout.

Yogen no tori
ヨゲンノトリ
よげんのとり

Translation: prophecy bird
Habitat: mountains and forests
Diet: unknown

Appearance: Yogen no tori are prophetic birds which resemble two-headed crows. One of their heads is white. They can speak, and are sent by the gods to deliver important messages to humanity such as warnings about epidemics.

Behavior: Like most prophetic yōkai, nothing is known of yogen no tori’s natural behavior, as they are only seen when there is an important message to deliver.

Interactions: In addition to delivering an important message, yogen no tori are such holy animals that merely an image of them is enough to keep the evil spirits which cause disease away. Regularly looking at a picture of a yogen no tori is said to protect the viewer from harm.

Origin: The story of the yogen no tori follows an Edo Period pattern of yokai warning about outbreaks and offering their image as protection. Contagious diseases like cholera are spread by invisible means, and for a long time there were no known cures or methods of protection against them. Amulets, talismans, and image of holy yōkai might not have done much to actually prevent sickness, but the willingness of people to cling to their promise of salvation is understandable.

Legends: A serious cholera outbreak struck Japan in the summer of 1858. During the outbreak, a government official from Kai Province (Yamanashi Prefecture) named Kizaemon, discovered the legend of the yogen no tori and reported it in Bōshabyō ryūkō nikki, a journal detailing the outbreak.

According to his report, a yogen no tori was sighted in December of 1857 near Mount Haku in Kaga Province (present-day Ishikawa Prefecture). The bird foretold, “Around August or September of next year, a disaster will occur, killing 90% of the world’s population. Those who gaze upon my image morning and night and believe in me will be spared from this suffering.”

Kizaemon believed the yogen no tori to be a messenger from the gods. He declared it to be a symbol of the great power of Kumano Gongen. An illustration of the bird was printed alongside the report so people could see it and receive its protective powers.

Yosuzume
Yosuzume夜雀
よすずめ

Translation: night sparrow
Alternate names: tamoto suzume, okuri suzume
Habitat: remote mountain passes and roads
Diet: seeds and insects

Appearance: The yosuzume is a rare bird yokai found on Shikoku and in neighboring prefectures. As their name suggests, they are nocturnal, appearing on remote mountain passes and forested roads late at night. Like ordinary sparrows, they are usually found in large flocks, and are very noisy.

Interactions: Yosuzume appear to travelers at night, swirling around them in a creepy, unnatural swarm. By themselves they don’t do any particular harm other than startling people; however they are a sign of very bad luck and are thought to bring terrible evil to those whom they swarm around. Because of this, many locals have superstitious chants which one is supposed to say at night to keep the yosuzume away. Roughly translated, one of them goes: “Chi, chi, chi calls the bird / maybe it wants a branch / if it does, hit it with one.” Another one goes, “Chi, chi, chi calls the bird / please blow soon / divine wind of Ise.”

In some places, yosuzume are known as tamoto suzume, or “sleeve sparrows,” and their appearance was a sign that wolves, wild dogs, or other yokai were nearby. Their call is mysteriously only ever heard by a single individual, even when traveling in groups. It was considered very bad luck if a tamoto suzume should jump into one’s sleeve while walking, and so travelers would hold their sleeves tightly shut when traveling in areas inhabited by these birds.

In other areas, yosuzume are not seen as bad omens, but as warning signs that a more dangerous yokai, the okuri inu, is nearby. For this reason, the yosuzume is also known as the okuri suzume, or “sending sparrow,” and its call is said to be a reminder to travelers to watch their footing on the dangerous mountain paths and to not fall down.

Carnivorous Avian that drags its head along the ground as it walks. Very dim-witted, but easily startled. Can use its head as a 'Bludgeon'. Cannot 'Fly', only 'Hover'; tired of flying easily. Deals greater 'Aerial' damage with head. Has a large crest proportionate to its beak so that it may remain balanced and also have a place to rest when it is stationary. Its feet are also what it uses as hands and will grab its targets with them and then present what it has captured before its face with the dexterity of actual hands. Its head, crest, and beak are all curved in order to function as a shovel for digging and scraping. It has teeth for tearing meat, and a long, slender tongue for slurping up insects.


Over time, a Birdbrain may develop a rock hard cranium, which it can use to bash into things and break through tough objects. It has grown an extra set of wings in order to lift its head, but it still predominantly remains bound to the ground. Due to this, it has become accustomed to ramming into and through whatever is in its way on the ground, mowing down clearings in forests for nests.

Millennial Falcon

"Millenial Falcon. The Technologically Advanced Falcon From The Future Owned By Predatory Millenials Of A Different Millennium And By Falconic Whores Known As 'Falc-Hoes'."

Addendum: "Travels To Different Millennia To The Song 'Night Begins To Shine' To Be Used As Hunters And Messengers For Different Times."