Here we find that the land that was destroyed was the “first land;” that it was an island “beyond the great ocean.”  In all early age the people were happy and peaceful; they became wicked; “snake worship” was introduced, and was associated, as in Genesis, with the “fall of man;” Nana-Bush became the ancestor of the new race; his name reminds us of the Toltec Nata and the Hebrew Noah.  After the flood came a dispersing of the people, and a separation into hunters and tillers of the soil.

Among the Mandan Indians we not only find flood legends, but, more remarkable still, we find an image of the ark preserved from generation to generation, and a religious ceremony performed which refers plainly to the destruction of Atlantis, and to the arrival of one of those who escaped from the Flood, bringing the dreadful tidings of the disaster.  It must be remembered, as we will show hereafter, that many of these Mandan Indians were white men, with hazel, gray, and blue eyes, and all shades of color of the hair from black to pure white; that they dwelt in houses in fortified towns, and manufactured earthen-ware pots in which they could boil water—­an art unknown to the ordinary Indians, who boiled water by putting heated stones into it.

I quote the very interesting account of George Catlin, who visited the Mandans nearly fifty years ago, lately republished in London in the “North American Indians,” a very curious and valuable work.  He says (vol. i., p. 88): 

“In the centre of the village is an open space, or public square, 150 feet in diameter and circular in form, which is used for all public games and festivals, shows and exhibitions.  The lodges around this open space front in, with their doors toward the centre; and in the middle of this stands an object of great religious veneration, on account of the importance it has in connection with the annual religious ceremonies.  This object is in the form of a large hogshead, some eight or ten feet high, made of planks and hoops, containing within it some of their choicest mysteries or medicines.  They call it the ‘Big Canoe.’”

This is a representation of the ark; the ancient Jews venerated a similar image, and some of the ancient Greek States followed in processions a model of the ark of Deucalion.  But it is indeed surprising to find this practice perpetuated, even to our own times, by a race of Indians in the heart of America.  On page 158 of the first volume of the same work Catlin describes the great annual mysteries and religious ceremonials of which this image of the ark was the centre.  He says: 

“On the day set apart for the commencement of the ceremonies a solitary figure is seen approaching the village.