The cause of these similarities can be easily explained:  the legends of the Flood did not pass into America by way of the Aleutian Islands, or through the Buddhists of Asia, but were derived from an actual knowledge of Atlantis possessed by the people of America.

Atlantis and the western continent had from an immemorial age held intercourse with each other:  the great nations of America were simply colonies from Atlantis, sharing in its civilization, language, religion, and blood.  From Mexico to the peninsula of Yucatan, from the shores of Brazil to the heights of Bolivia and Peru, from the Gulf of Mexico to the head-waters of the Mississippi River, the colonies of Atlantis extended; and therefore it is not strange to find, as Alfred Maury says, American traditions of the Deluge coming nearer to that of the Bible and the Chaldean record than those of any people of the Old World.

“The most important among the American traditions are the Mexican, for they appear to have been definitively fixed by symbolic and mnemonic paintings before any contact with Europeans.  According to these documents, the Noah of the Mexican cataclysm was Coxcox, called by certain peoples Teocipactli or Tezpi.  He had saved himself, together with his wife Xochiquetzal, in a bark, or, according to other traditions, on a raft made of cypress-wood (Cupressus disticha).  Paintings retracing the deluge of Coxcox have been discovered among the Aztecs, Miztecs, Zapotecs, Tlascaltecs, and Mechoacaneses.  The tradition of the latter is still more strikingly in conformity with the story as we have it in Genesis, and in Chaldean sources.  It tells how Tezpi embarked in a spacious vessel with his wife, his children, and several animals, and grain, whose preservation was essential to the subsistence of the human race.  When the great god Tezcatlipoca decreed that the waters should retire, Tezpi sent a vulture from the bark.  The bird, feeding on the carcasses with which the earth was laden, did not return.  Tezpi sent out other birds, of which the humming-bird only came back with a leafy branch in its beak.  Then Tezpi, seeing that the country began to vegetate, left his bark on the mountain of Colhuacan.

“The document, however, that gives the most valuable information,” says Lenormant, “as to the cosmogony of the Mexicans is one known as ’Codex Vaticanus,’ from the library where it is preserved.  It consists of four symbolic pictures, representing the four ages of the world preceding the actual one.  They were copied at Chobula from a manuscript anterior to the conquest, and accompanied by the explanatory commentary of Pedro de los Rios, a Dominican monk, who, in 1566, less than fifty years after the arrival of Cortez, devoted himself to the research of indigenous traditions as being necessary to his missionary work.”

There were, according to this document, four ages of the world.  The first was an age of giants (the great mammalia?) who were destroyed by famine; the second age ended in a conflagration; the third age was an age of monkeys.