If Thunder is located at high summer, marking the beginning of the 2nd (rainy) part of the year, then his twin sons - Boanerges - maybe could be represented at Hb9-44 and Hb9-46:

Hb9-39	Hb9-40	Hb9-41	Hb9-42
Hb9-43	Hb9-44	Hb9-45	Hb9-46	Hb9-47

They should belong to the 2nd part of the year. If the back-to-back twins represent new year, then the curious person (ariga erua) in Hb9-42 could be Thunder, half a year later (at summer solstice).

The kava glyphs (Hb9-43 and Hb9-45) will then suddenly become understandable - they depict the lightning bolts which generate the thunder twins (Taqui Hua-Hua according to the ancient Peruvians).

The mouth in Hb9-46 (following a kava sign adorned at the top with a sign of niu) is not very natural, it is drawn like the sector in a circle. The right head in Hb9-42 has a similar mouth. Presumably this twin is the one generated from the sky (Santiago). St. John would then be the natural twin. This guess receives support from the fact that St. John's Day is located at June 24th. In spring nature rules.

The fingers in Hb9-41 are drawn to indicate the 'spreading out' of spring. In Hb9-44 the fingers are 'wilting', describing - it seems - the season beyond high summer. In Hb9-46 the fingers are drawn horizontal, appropriate for the time of solstice. Moreover, the back is bent as if the sitting person were old.

Dieffenbach, in his 'Travels in New Zealand', mentions that a title or appellation of the chiefs there was 'Taki o te Wenua', and explains it to mean 'the root of the land'. As the New Zealanders also came from the Samoan group, it seems as if what once was a national appellation, in course of time became the title of a chief. If Diffenbach's interpretation of the title is correct, it corresponds to the Hawiian Kumu-honua, the name of the first man. The same author also mentions, p. 67, a place where chiefs go after death, and says it is called Taki-wana ... when a chief dies he first goes to Taki-wana, where his left eye remains and becomes a star. Then he goes to Reinga and further. Spirits sometimes leave the nether world and come back on earth and communicate with the living ... Reinga was a place near the North Cape, New Zealand, where the spirits of the dead collected previous to their final departure. Fornander.

Taki is described by Fornander:

Dieffenbach, in his 'Travels in New Zealand', mentions that a title or appellation of the chiefs there was 'Taki o te Wenua', and explains it to mean 'the root of the land'. As the New Zealanders also came from the Samoan group, it seems as if what once was a national appellation, in course of time became the title of a chief.

If Diffenbach's interpretation of the title is correct, it corresponds to the Hawiian Kumu-honua, the name of the first man. The same author also mentions, p. 67, a place where chiefs go after death, and says it is called Taki-wana ... when a chief dies he first goes to Taki-wana, where his left eye remains and becomes a star. Then he goes to Reinga and further. Spirits sometimes leave the nether world and come back on earth and communicate with the living ... Reinga was a place near the North Cape, New Zealand, where the spirits of the dead collected previous to their final departure.

The root is of course a clear symbol of 'origin'. From the root comes growth ('multiplication', 'spreading out'). Reading Thursday according to H we can understand the kava signs not only as 'lightning' but also as 'roots'. Taqui Hua-Hua is a good translation of

Hb9-43	Hb9-44	Hb9-45	Hb9-46

To conclude the case we must remember that the ginger root was named kava on Easter Island.