The ceremonial fire has no definitive association with peyotism in Mexico,[58] though it is a prerequisite of the Plains rite even on the hottest summer nights; nor has the copal incense of the Huichol and Tarahumari any relation to the Plains use of sage and cedar.[59] The corn shuck cigarette among the Huichol and Tarahumari is, furthermore, in a somewhat different context, though Plains ceremonial cigarettes are certainly Mexico-Southwest in origin.[60] The gourd rattle is Mayo, Tarahumari, Gila River Pima, Walapai, Havasupai, Pueblo, Mescalero, Lipan, Karankawa, Wichita, Seri, Chitimacha, Cherokee, Creek, Koasati and Yuchi (i.e., southern Mexico, the Southwest, peripheral Plains and Southeast) and therefore has no special association with peyote, though again, it may be the origin of the gourd rattle in the central and northern Plains.[61] Though the staff is a constant feature in the Plains ceremony, in Mexico[62] this is decidedly not the case. The shaman’s rasp among peyote-using tribes is noted only for the Cora, Huichol and Tarahumari—and has a far wider distribution among non-users of peyote, while being absent in the Plains rite.[63] The Tamaulipecan aro with drumhead of coyote- or deer-skin is unlike the peyote drum of the north, and further, the use of the drum is untypical in the Mexican rite.[64] On the other hand, the use of parched corn is more clearly a part of Mexican peyotism, as is also deer-hunting.[65] “Plant-worship” is most evident perhaps for the Tarahumari, who revere hikuli, bakánawa, mulato, rosapara, sunami, ocoyomi and dekúba; the Tepecano sometimes substitute marihuana or rosa maria (_Cannabis sativa_) for peyote in their worship, and elsewhere other plants are involved.[66] Birds are a recognizable feature in Mexican peyotism: the Huichol macao, humming-bird and swift are noted, and the Tarahumari humming-bird, green dove and owl.[67] Bennett and Zingg on the Tarahumari would as well apply to all Mexican peyotism:[68] ... the use of peyote resembles an elaborate curing ceremony rather than a cult. There is nothing to suggest a society centered around peyote-eating.... The group of peyote-eaters does not involve any exclusiveness, requirements, or ritual pertaining to individuals. The peyote ceremonies are not given for the pleasure of eating the plant, but to cure some disease. Properly speaking, then, Mexican peyotism is a tribal affair, centering around the shaman, on whose shoulders rests the whole tribal welfare as involved in abundant corn harvests, successful deer-hunting, and success in war (which he may prognosticate).[69] Shamanistic curing is conspicuous in both Huichol and Tarahumari peyotism. Beals,[70] writing of northern Mexico says that