SCP-5992
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rating: +3+x
2/5992 LEVEL 2/5992
CLASSIFIED
classified-lv2.svg
Item #: SCP-5992
Euclid

.Threat Level: Yellow..

Assigned Site Site Director Research Head Assigned MTF
Site–551 Dr. Amie Amarte Maria Bishop MTF-Psi-18 ("Grave Robbers")

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1280px-CrownOfThornsBedfordMuseum.jpeg

SCP-5992, constructed out of birch wood. Sporing mushrooms removed for testing.

Special Containment Procedures: Under the guise of cementary maintenance, the temporary MTF team Psi-18 ("Grave Robbers") have been stationed within burial grounds in the town of Roseafaer and the surrounding area. Psi-18 have been instructed to excavate graves containing Roseafaer civilians, with cadavers containing instances of SCP-5992 to be exhumed. Body parts not containing traces of SCP-5992-1 are to be reburied. No other personal effects are to be taken. Psi-18 is to also confiscate literature and holy texts from Roseafaer that make explicit reference to SCP-5992. Materials used in the construction of SCP-5992 are to be removed from Rosefaer, and civilians with extensive knowledge of SCP-5992 and the history surrounding the object are to be given class-C amnestics. Recovered SCP-5992 instances are to be stored within a cooled, darkened containment chamber. Testing is to be done on one chosen D-class personnel, once per SCP-5992 instance. After testing, SCP-5992 are to be placed back into storage.

Description: SCP-5992 is the designation given to a collection of wooden crowns produced in the anomalous community of Roseafaer. SCP-5992 instances were used in elaborate death rituals within the community, a process refered to as þe Holow's Daunce.

Each SCP-5992 crown contains a ring of mushrooms, refered to as SCP-5592-1. These mushrooms superficially resemble those of Amanita phalloides1 Compared with non-anomalous Amanita phalloides, SCP-5992-1 are non-toxic and may be safely ingested. SCP-5992-1's spores produce memetic effects upon direct contact, or ingestion. Approximately three months after burial, SCP-5992-1 instances will begin growing within the skull of the deceased, and will begin sporing. A specific member of the community, chosen at birth, refered to as a Deeth Keaper, carefully harvests the SCP-5992-1 spores, which are either placed within a marked urn, or given to the family of the deceased.

Contact with SCP-5992-1 spores produces a memetic effect in which the subject experiences auditory and visual effects, based upon memories of the deceased. Memories experienced are believed to not be completely accurate, with some effects altered by the deceased perspective on the event. In order to directly experience the deceased life, family members have been observed baking bread and other baked goods grown with SCP-5592-1 spores, which are eaten during times of celebration.


Addendum No. 1 Rituals and Construction


Further Foundation research into Roseafaer's history shows that þe Holow's Daunce was practiced immediately after death.

Prayer of Roseafaer, a holy text, describes the ritual in the format of a singing game:

Syng a song, syng a swete song of bytter days. Man come and see, refleact upoan the yonge dayas and fleetyng joys. Truest thaet theay not be forgoastten, with ae croawn of the roseafaer upon oon's face, eald memories keipt from hidyng. Syng a' bytter days, ashes teo ashes, doawn the man goes, syng a song a' bytter days, sweetly as can be.

Upon placement, the children of the community were instructed to hold hands and dance in a circular motion around the desceased, singing the followimg ryhme:

Oh, howe the crowe flies ahead! syng for the crow! syng, a syng for bytter days! We've come to syng for(deceased's name), for ys a' die, die, die! They'a dead now, syng, a syng, with the willowed raven, thrice cried by a cock a crowe yn (deceased's name) first dawn to a' heaven.

Roseafaer records state that SCP-5992 instances were crafted as soon as an individual was born, by the individual's immediate family. Orphans and civilians with exiled families received a crown created by other members of the community. Families typically icorporated unique designs, such as spirals and family crests. Construction materials corresponded to the wearer's gender: pine for males, maple for females, while non-binary and intersex individuals were given a crown constructed out of birch, or a combination of both pine and maple. Children of the community who were not expected to live into adulthood were given a crown constructed out of willow. Like crowns given to orphans and civilians with exiled families, every member of the community worked together to create the crown.


Addendum No. 2: History


The first described material relating SCP-5992 is currently unknown, but the ritual itself is believed to date in the mid fourteenth century, coincidentally the same time period in which Roseafaer itself was established. Roseafaer's religious beliefs and traditions are based upon a unique syncretic combination of Catholic biblical canon and traditional Pagans beliefs. The practice of wearing a thorn crown near death likely originated from the Instruments of the Passion, in which biblical records state Jesus Christ was adorned with a crown of thorns following his crucifixion.

Within the Roseafaer Church's canon, Christ, while an important figure, is delegated to a smaller role, although traditions such as the aformentioned Instruments of the Passion are notable aspects of religious tradition. Within Roseafaer, these beliefs are inscribed upon ordinary individuals within the community. The holy text the Prayer of Roseafaer makes mention of one Mr. George Thompson, a miller from the southwest corner of Roseafaer, who upon his death, his family members laid a crown of thorns and mushrooms upon his flesh, and danced during and after his death, in order to relive his memory.

The tradition is believed to have continued following the death of Thomas, and was widely extended and practiced by the community until early 19██, in which the tradition began to largely fall out of favor, following concern of Appleton accords, which forbid self-harm in the context of religious expression within Roseafaer. Despite this, the practice was continued out by select members of the community, typically in private.

Addendum No. 3: Dr. Maria Bishop's Tests

The following table was written by Dr. Maria Bishop, with John Tavene.2providing assistance. Italicized text denotes Cross's experiences in comparison to Maria Bishop's summaries.

Original Subject Subject History Method of Contact Summary
Mrs. Betty Cathryn Mrs. Cathryn was a homemaker and Church Organist active within Roseafaer at the beginning of the turn of the 20th century. Mrs. Betty Cathryn was notable within the community for her charity and humility, leading to the creation of an SCP-5992 instance despite the practice loosing support within Roseafaer. Mrs. Cathryn's original death date is currently unknown, as is her exact cause of death. Fungal Contact. After the crown had been laid upon my head, I was Betty Cathyrn, Betty Cathyrn of Roseafaer. I can close my eyes and still see it; the church engulfed in flames, at midnight as a snowstorm thunders on. And I'm there, in the middle, playing Bach on the piano, as two brides dance, as cinders light their hair, and their dresses gently burn. Subject experienced decreased cognitive function and awareness after test, refusing to be addressed as John, only responding to 'Betty.' I imagine the spores from SCP-5992 have interred with the subject's brain for a moment. I expect it to subside following rest and fluid intake. No records regarding Betty Cathyrn shows anything about arson or homefire, I wonder how much of the event that Mr. Taverne experienced was wholly unique to Cathryn. From my understanding, Roseafaer welcomed homosexual marriage, even as early as the late 16th century. No records on either of the women, but curiously, both seem to resemble Betty.
Ms. Harriett Ellison Ms. Ellison was a nurse, working in the Scottish Capital of Edinburgh. Ms. Ellison died young, following an automobile accident on the way home from work. Ellison's crown was attached shortly after recovery from the accident. Ceremonial Wafers. I'm in hospital. Yeh walls are white, as are the bedsheets, the uniforms of the nurses milling around, the floor and ceiling is white, as are the table and the bottles next to me. Everything is white, suffocatingly bright. But… In the dream, I can close my eyes, and everything fades, and becomes darker. I can see the same hospital, but the brightness is gone, I can see people more clearly. There is a group of young men and women, each holding a newborn in their hands, with the lad and lass holding a bouquet of flowers. I can hear Bach again, as one of the women pulls down a wedding veil, and sighs. From my preliminary research, Ms. Ellison was involved within pedatrics, particularly with delivery band immediate neo-natal care. So, yes, it makes sense that the vision would incorporate both imagery of hospitalfolk and children. Are the children same as the one she had delivered? And why the wedding veil, Bach? I'm considering the possibility that the subject had material left over from the first test, which would explain the similarities, but Roseafaer is a community that practices close bonds, among friends, neighbors and even strangers. And, here is no record of Ms. Ellison being married. Perhaps it was what her family had wanted? And she been in the first vision too, and both became muddled? On other notes, Subject has experienced significant lethargy. We're going to let him rest for a couple of hours at least. There's no need to push him this hard.
Fr. Peter Buckweed Subject was an ordained minister within Roseafaer, responsible for religious ceremonies, as well as arranging community feasts. Ceremonial Wafer. I'm at a table, in a little house, in the woods. There's so many people here, each crowding the table, pushing and shoving to get closer to me at the front. I remember putting a pair of hands together, mine it seems, and praying: a low hum came out of my mouth, and the shoving had stopped, and the crowd, the crowd, broke into song. It wasn't good singing, not that I could do better, but all of the voices becoming one together, was a beautiful thing. Subject was well, cognitively, following the test. If I have to speculate, I imagine the original cognitive decline had something to do with it being the first time his body had come into contact with the spores. The vision, or memory, was more believable, rather then something allegorical as I'm believed that the first two had been. With no mention of Bach, and the women in the veil, I believe my theory held true regarding contamination.
Lucy Bellington Subject was a seventh month child, who had passed due to SDS. Little is known about the child, aside from her parents being shepherds. Direct contact with Crown. I wasn't the little one. I could see her in the cradle, rocked by storks as the rain drenched the scene. I was one of the sheep, I think, making circles around the cradle, herded by a women wearing a burning veil, as a song songs to me; Jesu, the joy of man's desire. I'm starting to become more concerned about the connection between Bach and the women with the the veil. This scene was triggered in a significantly different manner from the previous, but the women and Bach are still there. We cleaned the subject's brain: gave full amnestics. But the woman remained, as did the rain and Bach. Let the last test be shorter.
Mr. Elliott Wheeler A poet, committed suicide, after an apparent battle with depression and anxiety. Subject was well regarded in Roseafaer for his habit of open-air poetry reading. Directly Swallowed. This one, this one was so short… I had seen glimpses of a funeral, the weeping and the the mourning, but I saw happiness, dancing. The hand of the lady on fire had grabbed mine, and we had swung and danced, as the organist played and sung, and children of the previous dreams had sung my name, telling me of a crown and a raven. It was the shortest, but it had been the loveliest, even if my palm became burnt and bruised. John experienced severe stomach distress following test, later followed by severe stomach cramps. Dear god, please let it be that my hand didn't kill him. I have no energy to discuss Bach and burning women, if the boy really had died with me… All because of my hand.

Following this file test, Subject was pronounced dead from stomach complications. Upon death, his body released a cloud of spores, that produced the following message, after Dr. Maria Bishop came into contact with the spores. Message transcripted through Dr. Bishop's period of glossolalia.

Of hem that written ous tofore he bokes duelle, and we therfore Ben tawht of that was write tho:
Forthi goad is that we also
In oure tyme among ous hiere
Doe wryte of newe som matiere,
Essampled of thaese olde wyse
Soe that it myhte in such a wyse,
Whan wae ben dede and elleswhere,
Beleuve toe teh worledes eere
In tymie comende after this.
Bot for mean sein, and soath it is,
Thaet who that al of wisdom writ
It dulleth ofte a mannes wit
To him that schal it aldai rede,
For thilke cause, if that ye rede,
I wolde go the middel weie
And wryte a bok betwen the tweie,
Somwhat of lust, somwhat of lore.

Liestan, theise aare Mmories of sorrowe
and privaate relsief, naot for the warden's foul
hand. Aside from oure feast,
wdre we welcome the lovaae and cuariosity, to joyn us yn holy celebrate, the others, private places of grief, love and death. Not fit, not fit for a synner.

Aend so.
That of the lasse or of the more
Som man mai lyke of that I wryte teh
ine muashroams feair.
Thy disavoew honur, by secrrat stelaing
Repeant
So thath the hand oef the Sepernt
Havent cometh and boil thy alieve- filthry gaolers.
Weth donet blodshead
Leth ues reast
Ples

Research into Tavenre's death is ongoing, along with the meaning of the message left behind.

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