The dramatic element which is ascribed to the Katcina[5] ritual is more prominent in the elaborate than in the abbreviated presentations, as would naturally be the case, but even there it is believed to be less striking than in the second group or those in which the performers are without masks. There exists in Hopi mythology many stories of the old times which form an accompanying body of tradition explaining much of the symbolism and some of the ritual, but nowhere have I found the sequence of the ceremonials to closely correspond with the episodes of the myth. In the Snake or the Flute dramatizations this coincidence of myth and ritual is more striking, but in them it has not gone so far as to be comparable with religious dramatizations of more cultured peoples. Among the Katcinas, however, it is more obscure or even very limited. While an abbreviated Katcina may be regarded as a reproduction of the celebrations recounted in legends of times when real supernatural beings visited the pueblos, and thus dramatizes semimythic stories, I fail to see aught else in them of the dramatic element. The characteristic symbolism is prescribed and strictly conforms to the legends. Explanations of why each Katcina is marked this or that way can be gathered from legends, but the continuous carrying out of the sequence of events in the life of any Katcina, or any story of creation or migration, did not appear in any abbreviated[6] Katcina which was studied. In this subdivision a dramatic element is present, but only in the crudest form. In the elaborate Katcinas, however, we find an advance in the amount of dramatization, or an attempt to represent a story or parts of the same. Thus we can in Soyáluña follow a dramatic presentation of the legend of the conflict of the sun with hostile deities or powers, in which both are personified. I must plead ignorance of the esoteric aspect of the Tusayan conceptions of the Katcinas when such exists. This want of knowledge is immaterial, for the object of this article is simply to record what has been seen and goes no further. I will not say that a complete account of the Katcinas can be given by such a treatment, and do not know how much or how little of their esoterism has eluded me, but these observations are wholly exoteric records of events rather than esoteric explanations of causes. It is thought that such a treatment of the subject will be an important contribution to the appreciation of explanations which it naturally precedes. Although it seems probable that the ritual of primitive man contains elements of a more or less perfect dramatization of his mythology, I incline to the opinion that the ritual is the least variable and from it has grown the legend as we now know it. The question, Which came first, myth or ritual? is outside the scope of this article.