“After keeping him thus, Mann carried the fish to the sea.  In the year indicated Mann built a vessel and worshipped the fish.  And when the Deluge came he entered the vessel.  Then the fish came swimming up to him, and Mann fastened the cable of the ship to the horn of the fish, by which means the latter made it pass over the Mountain of the North.  The fish said, ’I have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the waters decrease thou shalt descend.’  Manu descended with the waters, and this is what is called the descent of Manu on the Mountain of the North.  The Deluge had carried away all creatures, and Mann remained alone.”

There is another form of the Hindoo legend in the Puranas.  Lenormant says: 

“We must also ’remark that in the Puranas it is no longer Manu Vaivasata that the divine fish saves from the Deluge, but a different personage, the King of the Dastas—­i. e., fisher—­Satyravata,’ the man who loves justice and truth,’ strikingly corresponding to the Chaldean Khasisatra.  Nor is the Puranic version of the Legend of the Deluge to be despised, though it be of recent date, and full of fantastic and often puerile details.  In certain aspects it is less Aryanized than that of Brahmana or than the Mahabharata; and, above all, it gives some circumstances omitted in these earlier versions, which must yet have belonged to the original foundation, since they appear in the Babylonian legend; a circumstance preserved, no doubt, by the oral tradition—­popular, and not Brahmanic—­with which the Puranas are so deeply imbued.  This has already been observed by Pictet, who lays due stress on the following passage of the Bhagavata-Purana:  ‘In seven days,’ said Vishnu to Satyravata, ‘the three worlds shall be submerged.’  There is nothing like this in the Brahmana nor the Mahabharata, but in Genesis the Lord says to Noah, ‘Yet seven days and I will cause it to rain upon the earth;’ and a little farther we read, ’After seven days the waters of the flood were upon the earth.’. . .  Nor must we pay less attention to the directions given by the fish-god to Satyravata for the placing of the sacred Scriptures in a safe place, in order to preserve them from Hayagriva, a marine horse dwelling in the abyss. . . .  We recognize in it, under an Indian garb, the very tradition of the interment of the sacred writings at Sippara by Khasisatra, such as we have seen it in the fragment of Berosus.”

The references to “the three worlds” and the “fish-god” in these legends point to Atlantis.  The “three worlds” probably refers to the great empire of Atlantis, described by Plato, to wit, the western continent, America, the eastern continent, Europe and Africa, considered as one, and the island of Atlantis.  As we have seen, Poseidon, the founder of the civilization of Atlantis, is identical with Neptune, who is always represented riding a dolphin, bearing a trident, or three-pronged symbol, in his hand, emblematical probably of the triple kingdom.  He is thus a sea-god, or fish-god, and he comes to save the representative of his country.