Another matter of ethnobotanical interest concerns the supposed existence of two varieties of peyote.[11] In discussing Peyotl Zacatensis Hernandez[12] writes that “they say they are male and female.” The Huichol likewise distinguish two kinds of Peyote, one, the more active and bitter in taste and presenting smaller and more numerous mammillations on the surface, called Tzinouritehua-hicouri, “Peyotl of the Gods,” the other, whose physiological effect is less pronounced, called Rhaïtoumuanitarihua-hicouri, “Peyotl of the Goddesses.” In the opinion of Rouhier,[13] “The Peyotl of the Goddesses ... is the young form of _Echinocactus williamsii_ [= _Lophophora williamsii_], and the Peyotl of the Gods is its adult form.” Nor is this the end of the matter. It is well known that sex is attributed to plants in the Plains, but there is also a well-defined pattern regarding the sex[14] specifically of peyote throughout Mexico and the Plains. The Huichol have a tutelary goddess for peyote called Hatzimouika; the peyote deity of the Tarahumari, on the other hand, is male, and great reverence is paid by them to the hikuli walúla sälíami, or “hikuli great authority,” literally, who is surrounded by smaller plants, his “servants,” and who, not satisfied with mere sheep and goats, demands the sacrifice of oxen. Being persons, peyote plants naturally talk and sing on occasion. Lumholtz[15] writes of the Tarahumari belief that in the fields in which it grows, it sings beautifully, that the Tarahumare may find it. It says, “I want to go to your country, that you may sing your songs to me.” ... It also sings in the bag while it is being carried home. One man, who wanted to use his bag as a pillow, could not sleep, he said, because the plants made so much noise. Bennett and Zingg[16] mention the Tarahumari belief that the singing one hears as the bakánawa moves about in the night near the sleeper may be made clearer by chewing a bit of the plant. Indeed, Mooney[17] says the Tarahumari find the peyote by hearing its song, Híkurówa, which it sings day and night. Peyote speaks to the Tarahumari shaman during the night of dancing and curing, and encourages him with words and by singing to him. The fetish-plant in the ceremony proper is placed on the altar under a half-gourd resonator; the rasping of the shaman, thus amplified, is very pleasing to peyote, who manifests his strength by the amount of noise produced with his aid. In the Plains, however, when pleased with the singing, the peyote goddess actually joins in with it.[18] The Kiowa call her sęⁱmąyi, literally, “Peyote Woman.” Mooney describes a Kiowa peyote rattle on which she is represented, and at her feet the Morning Star, which heralds her approach. A Taos origin legend for peyote tells of a warrior abandoned by his companions, who heard a singing and rattling near where he lay, and finally discovered it coming from the blossom in the center of the top of the plant.