In the style of Balladeer’s Blog’s separate examinations of Hawaiian and Samoan myths as a subset of Polynesian Mythology comes this look at the deities worshipped on the Polynesian outliers Bellona Island and Rennell Island. Despite its much smaller size Bellona had a larger population for much of their history.
NGE’OBIONGO – The goddess of the stone ovens used by the people of Rennell and Bellona. The ovens were shown such reverence that it was forbidden to eat near them or to scatter firewood or even to speak in raised voices in their vicinity.
Nge’obiongo would punish anyone who violated those taboos, just as she punished women who were bad or lazy cooks or who prepared meals without first properly cleaning their hands.
Undercooking the food would also invite this deity’s wrath. On rare occassions some of the prepared food would be left in the ovens as an offering to Nge’obiongo.
MAHUIKE – The earthquake god of Bellona and Rennell Islands (henceforth Bel-Ren). Like his counterparts in Hawaii and Samoa, Mahuike lived far underground and caused earthquakes by pushing at the earth with both of his arms.
Once, after a particularly destructive earthquake, the god Tehu’aingabenga fought Mahuike for injuring his worshippers and broke off one of the earthquake god’s arms. After that the quakes caused by Mahuike were never as severe. (In Hawaiian versions it is Maui who breaks the earthquake god’s arm off and in Samoan versions it is Ti’i Ti’i who does it. Bel-Ren myths do feature the figure Mautikitiki but he is less prominent than Tehu’aingabenga.)
In the past Balladeer’s Blog has examined epic myths from around the world and from many belief systems. Examples include 
PART THREE – Trader Horn’s skills at bartering and deal-making with the indigenous people grew as he acquired more and more experience. His account always expressed his awe at the high populations of animal life throughout the region in the 1870s-1880s. 
PART TWO – Aboard the S.S. Angola, the teenaged Alfred Horn approached Africa on his first assignment as a Trade Agent for the firm of Hatson & Cookson, whose business operated from Bonny Brass to Old Calabar and up the Niger River as well as coastal ports along Cameroon. 
FRANCOIS VILLON PART SEVEN – We pick up this time in 1460, as Villon’s roaming career as a highwayman and armed burglar among the Coquillards was fast approaching its end, though the poet seems not to have realized it. None of his poetry from 1458 and 1459 has survived, unfortunately.
FRANCOIS VILLON PART SIX – We pick up at the point in 1457 when the fugitive outlaw Villon found a warm and unexpected welcome in the court of Rene, Duke of Anjou. This figure was also known as “Good King Rene” because technically the crown of the Kingdom of Sicily was part of his royal inheritance. 
ZACA – The Voodoo god of agriculture and the harvest, making him the patron deity of farmers and fieldworkers. Zaca is the friendliest and most approachable of the gods and may be addressed as “Cousin Zaca” if spotted in the fields. 
FRANCOIS VILLON PART FIVE – We left off last time with Villon on the run again, having fled Paris after the Navarre College job in which he and his fellows robbed a record amount of gold for the time period. 
From early 1457 and for a few years more, Villon continued his outlaw existence in and around the French province of Anjou and the Loire River Valley. Depending on the source, Francois either officially became a member of the criminal fraternity called the Coquillards at this time or was already a member and deepened his ties to them. 
This is the fourth part of Balladeer’s Blog’s look at 
FRANCOIS VILLON PART THREE – We left off last time with Villon forced to flee Paris after killing the priest Sermoise in a duel over a woman named Isabeau. Already well-versed in the criminal underworld of the region from his career as a thief, Francois hid out just 17 miles southwest of Paris at the Abbey of Port Royal-des-Champs. 
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