Companion guide (grave d.., p.1
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       Companion Guide (Grave Danger), p.1

           K.E. Rodgers
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Companion Guide (Grave Danger)
Companion Guide

  Grave Danger

  By: K.E. Rodgers


  Published By:

  © 2010

  This is a work of fiction. The names, characters, and places or events in this book are either the product of the author’s imagination or used fictitiously. Any resemblance to persons living or deceased is coincidental.


  Death is not an unfamiliar entity to this world. Friend or villain, he remains a permanent fixture in popular culture. Thos who have felt the brush of his beautiful lips upon their flesh are forever changed and those that have yet to known his face are both fearful and morbidly curious to have a glimpse into the depths of his pitiless eyes.

  A noted character in storytelling throughout the ages in various incarnations, he has endured as long as humans have recognized mortality. Death’s essence hangs strongly in the air within the boundaries of the oldest city of St. Augustine. This is a venture into the lives of those who have known him and those who are aware of his presence in this world.

  Author Note:

  It’s a troubled mind who gains great pleasure in writing about the dead. I am that troubled mind. Yet despite their otherworldly differences, these characters are more like you and I than you might at first believe. Yes, they might not possess a human-like exterior structure, a body. Or maybe they must sustain themselves with the blood of the living, the essence of life coursing through the blood and tissues of all living things. Found most abundantly in the human genus.

  Are you confused? Don’t be, I’ll explain throughout. As the stories progress you might find you’re comparing yourself to one or more of these characters. However, I hope it’s not because you like the metallic, sweet taste of blood on your tongue. No disrespect of course to your preferences.

  The Eidolon, Greek word for spirit, is one group of people who try as hard as possible to maintain a normal after-life. They are bombarded by the troubles and joys of any typical human. There really should be a handbook for these people like in the Bettlejuice movie. Yet it shouldn’t read like stereo instructions.

  The Flesh-Eaters, what you might refer to as zombies, are seen as both politically and socially different from the Eidolon community. Purposely I wanted them to be polar opposites. Imagine the Israelis and the Palestinians, both trying to vie for the same bit of sacred landscape. Without getting too political, the situation in St. Augustine can be viewed in similar respects. Both wanting the right to exist and finding it difficult to do so with the other in their way. Yet these two opposing forces do have a similarity, they are subject to the human condition. They’re not human, but they were once. Can death really take their humanity away from them? I think not.

  This is my interpretation of the world of the dead and undead alike, where love exists beyond the grave and even those who have touched the grave have something still to fear. Love can be very frightening, especially for those who have never known him. In this world the living and dead co-exist in such close proximity it is sometimes difficult to remember who’s supposed to be dead; pure semantics really.

  Don’t take anything too serious regarding this work and my theories may not be yours. I hope you enjoy this world of my creation and look forward to more of your visits in the near future. We love tourism.


  K.E. Rodgers

  History of the Flesh-Eaters:

  The lasting effects of the Saturiba Indians who resided on this land long before Spanish settlers located and colonized the Florida coast, in the area that is now St. Augustine, there imprinted on the land an ancient magick, the effect of which allowing the supernatural world to emerge. This haunted settlement of old harbors more than the spectral of humans long gone. It is the breeding ground for some other kind of night time creature, the flesh-eater.

  The term flesh-eater, capitalized or uncapped, is a derogatory term that has been adopted into the vernacular of people of this species. There is some debate about creating a new ethnic identity. It’s still in the works.

  These humanoid creatures are breathing bodies with no evidence of a mortal soul. If questioned by a ghost they would tell you that they are amoral creatures without a shred of humanity. Their species continues its depraved existence at the expense of another’s life.

  Cannibalism is and has been a taboo subject in many cultures. It is regarded as a sin and those partaking in this act are cast in the light of villain with some being condemned to death for it. An example: the first century cult group of Christianity.

  A minority group within St. Augustine they are greatly outnumbered by the Eidolon, ghosts. In a bygone era these night time beings were quickly executed by their creator/destroyer, the Death Bokor. A Bokor, from Vodou religious practices, is capable of creating and controlling the undead species. A Death Bokor/Dealer is a secretly known subsidiary of this living person. (See. Death Bokor/Death Dealer).

  The first historically named flesh-eater in St. Augustine is Ambrose LeMoyne. It is from his last name that each of the collected flesh-eaters takes their last names. Legally, they have their own last names in documentation. It is simply a show of respect that the brothers, who found each other throughout the coming years, should share a common name. The women have adopted these surnames through marriage to the brothers. Again, legally, they retain their living last names. The dead cannot legally marry, nor own property (residential or commercial) *Ambrose has gone around this legal red tape. He cannot, however, divulge these practices for privacy purposes.*

  Ambrose was chased out during the mid-part of the following century (c. 18th century) by the predecessors of The Four (See. Diplomatic Authorities of St. Augustine). Through his journeys throughout the country he met his future brothers in spirit: Xavier first, followed by Trueman, and finally Chas. Corrigan entered their lives once they had returned to St. Augustine. They had been residing in New England, but had grown wary of the cold climate.

  With the return of flesh-eaters to the area, the Eidolon community was unprepared for change in their closely controlled world. The modern world had seen little of these solitary species. In a world of science and reason there was little room for magick. So there was little room for the Death Bokor.

  The Eidolon people of St. Augustine were forced to adjust to these nocturnal creatures and make room for them in their city. So a contract was agreed upon by the latest leading council members, The Four. The LeMoyne’s may cross the Bridge of Lions (the historical landmark that connects Anastasia Island to the downtown area) into their city at full dark, but must return at dawn to their own permanent residence on Anastasia Island.

  Contract Logistics: Abridged

  I. Neither shall the first party, hereby known as the LeMoyne Family, be allowed to enter the establishments and residential housing of those known citizens of St. Augustine. I.a. Areas on the outskirts of town, or in lands not administered by the second party, hereby known as the St. Augustine Eidolon, are subject to geographical and differential ownership by the first party.

  II. Hunting hours are to remain between midnight and the estimated arrival of dawn on the same day. If members of the first party are found on grounds overseen by members of the second party outside the allotted time frame, members of the first party may be subject to instant withdrawal of contract.

  III. Under the mandate of the second party, never shall a member of the first party engage in nutritional activities with person(s) within the second party community, including those employed by the second party. (Reference: Spectral Services)……
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