What then did the Holy One do? He took away the strength of the male Behemoth, and made the female barren, and preserved her for the righteous for the time to come."—(Bava Bathra, fol. 74, col. 2.) In this narrative there are no marks of allegory. The creation of the world is not an allegory, but a fact. The creating of living creatures male and female is another fact. The weakening of the male and the salting of the female to prevent the desolation of the world, does not look like a figure. The Jewish commentators certainly take the matter very seriously, and speak of the creation of Leviathan, not as of an allegory, but as of a real occurrence. Thus R. Moses, the son of Nachman, in his commentary on the words, "And God made great whales," after describing the great size, adds,—
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"And our rabbies have said that 'the great whales' mean Leviathan and his mate, for God created them male and female, but slew the female, and salted her for the righteous for the time to come: and perhaps this is the reason why the words, 'And it was so,' are not added, for they (the race of Leviathan) did not continue." (Com. in Gen. i. 21.) From this it is evident that the famous rabbi knew nothing of an allegory, for he makes this legend the reason why certain words used after the other works of creation are not here applied. In like manner Abarbanel speaks of this same pair of living creatures as real, and as possibly belonging to the class of great whales.
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"But if the Scripture class creeping things and fish together, then this verse tells us that God created various species,
