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Delta Green: A Night at the Opera

One of the projects that has to wait until THE SENSE OF THE SLEIGHT OF HAND MAN is finished; DELTA GREEN: A NIGHT AT THE OPERA, a collection of scenarios for DELTA GREEN. Here’s the introduction of IN DARKNESS DOUBLED.


In Darkness Doubled

Wherein the Agents learn that an enemy of an enemy, etc… etc…

A Delta Green Adventure for 1 to 4 Agents

©2012 Dennis Detwiller

The Nazi obsession with the occult is known to all; a well-worn memento of conspiracy folklore, tucked right between Bigfoot and alien abduction. It’s so shopworn in fact, that many forget it is true. The Nazis believed that there were supernatural forces at work in the world older and far more powerful than the weak Christian God, and they tried their damnedest to harness such power.

Some succeeded.

More often than not, such breakthroughs lead to the subject to realize the folly of the Nazi cause, and more importantly, any human cause. This fact more than anything else—mankind’s pathetic position in a pitiless universe surrounded by beings of infinite power—prevented these experiments from affecting the war. 

Those who managed to cross from dabblers to actual practicers of the hypergeometric principles of magic either went mad, killed themselves, were in turn killed by their compatriots, or were consumed by the darkness they called up. Some forces however, require a human mind and body to manifest and remain in our world.

Werner Schwerte was a young, eager member of the Ahnenerbe-SS, the Ancestral Research division when he was sent to Paraguay in the summer of 1940 to investigate amazing manifestations among a tribe of indians in the interior reported by a German camera crew. 

For two months, Schwerte learned the ritual from the Tupi shaman, trading trinkets such as firearms, watches and other materials in exchange for the knowledge, thinking he was duping the inexperienced tribespeople. 

They were duping him. 

There, in the depths of the rainforest with the help of local shaman, Schwerte called up Jurupari — the god of the evil that dwells within man — and doomed himself to eternal life as a vessel for the god. A ritualistic cut was made in his chest using the Tooth of Luison, a mystical weapon, marking him as a vessel for the living god

What Schwerte did not understand was that the tribe did not worship Jurupari, they contained it. Every two years, a member of the tribe — always a man — would offer themselves as a vessel to contain Jurupari. This vessel was extremely dangerous, and would escape from time to time, killing local women and consuming them. Hunts would be mounted to recapture and contain the vessel. During the day, these vessels were as they once were, human beings, terrified and begging for mercy, but at night they were an unstoppable demon. The cult had operated like this for centuries, and would have continued on, but the Germans offered a convenient escape. 

Schwerte, they believed, was an ideal vessel. The white man would call it up, and once it had seeped into him, return over the sea to some other place. The murders which had haunted the local women would cease, and the cult could rest after centuries of appeasing the horror. 

Schwerte experienced a true supernatural experience for the first time on July 2, 1940, and since then, his life has been an unceasing nightmare. He fled Paraguay after the tribe disappeared into the jungle, and he abandoned all aspects of the Nazi cause that very week. The first time he woke eating the innards of a young Paraguayan woman, his point-of-view was permanently shifted. His struggle was his own, as he knew he would be dissected by the Third Reich for his inhuman abilities the moment he returned to Germany. 

You see, Schwerte is now two beings. During the day, Schwerte is his normal self. The only real oddity is his resistance to damage, and his age, which remains fixed at twenty-seven, otherwise, he is human. At night, he is Jurupari, the demon of Tupi-Guarani, a being that feeds on the flesh of women; the trickster, the Doppelgaenger. He appears as Schwerte, but there are…differences. Few detect such changes and live to tell the tale. 

For sixty-nine years Schwerte has haunted the world as a vessel for the darkness of Jurupari, searching for anything which might set him free. All standard methods of self-destruction have failed.

Then, in the endless mire of research, theft, killing and struggle Schwerte woke to discover a display in Chicago of the “The Tooth of Luison” at the Chicago Field Museum. There, behind glass, was the item which locked him in the cage of his body with a monstrous being.

It, alone, in sixty-nine years had the power to rend his flesh. When he gets it, he will plunge it into his heart. For Schwerte, the nightmare will then be over. But Jurupari will be loose upon the world once more.

The Tupi-Guarani

The Tupi-Guarani people are ancient natives of an area of rich jungle and river-land which now falls under the jurisdiction of various South American countries, such as Paraguay, Argentina, Brazil, Uruguay and Bolivia. 

They were once a sedentary people, relying on burned ground agriculture to support their large population, but as the European powers arrived and forced them to change or die, more and more they became a nomadic people, wandering the jungles in the hopes of avoiding conflict. As the conflict escalated, most were drawn to the protective powers of European religion, some however, remained hidden in the fringes.

The Tupi-Guarani first interacted with Europeans in the early 1530’s with Spanish colonial powers seizing control and enslaving and converting the locals to Christianity. For many years, the Tupi were preyed upon by slave traders until the arrival of Jesuit missionaries in 1608. The Jesuit’s successful lobby of the Spanish King to allow them to convert and “protect” the Tupi-Guarani people unfortunately lead to more confusion, pain and bloodshed. The Jesuits constructed huge “Missions” to house, teach and minister to the natives. 

The Jesuit missions soon attracted huge numbers of the Tupi-Guarani, since they offered the only safety from enslavement, few saw any choice but to convert. Even so, resident Spanish powers saw the enslavement of natives as their right of conquest. Slavers held significant power in the area, and routinely raided the Jesuit missions, capturing huge numbers of indians to be sold in the slave markets of South America.

For ten years the Slavers raided and burned the missions, killing priests and capturing indians, until finally a Jesuit-raised army managed to repel an attack in 1641. Soon after, with permission from the Spanish King and backing from the Pope, local Tupi-Guarani indians were permitted to carry firearms. By 1732, a standing army of 10,000 Tupi-Guarani guarded the Missions. 

The Jesuit missions had converted nearly 100,000 indians to Christianity, but nearly 50,000 died of European diseases. Smallpox and other diseases would ravage the natives for decades to come. Still, this was the height of Guarani-European integration. 

In 1750, a treaty between Spain and Portugal — wherein large portions of Tupi-Guarani land was transferred to Portugal (a country known for its slavers) — caused the eruption of the Guarani war.  After seven years of civil war, Spanish power was restored to the disputed area.  

In 1767 the Jesuits were expelled from Spanish and Portuguese territory by royal edict. Following years of decline during the enlightenment in Europe, this move throughout Europe to suppress the Jesuits was due more to political and economic matters than matters of faith. 

Soon after, the missions and the economies their organizations supported collapsed into ruin. By 1801, only 40,000 Indians remained. By 1848, that number was only 8,000. Some remained in the cities and were declared citizens, but many returned to the jungles.

Those Tupi Indians who remained in the jungles became more withdrawn and isolated. Some tribes wandered so deep into the jungle, their second contact with the “modern world” occurred nearly a century later.


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