Elsewhere he tells a story of the condign punishment which befell a godless and impious man, perchance a Samaritan Jew, who made mock of the race of allegorical interpreters, jeering at the idea that the change of names from Abram to Abraham and from Sarai to Sarah contained some deep meaning. He soon paid a fitting penalty for his wicked wit, for on some very trivial pretext he went and hanged himself. Which was just, says Philo; for such a rascal deserved a rascal's death.[115] It is noteworthy that the Talmud also lays stress upon the deep meaning of the patriarch's change of name.[116] "He who calls Abraham Abram," said Bar Kappara, "transgresses a positive command" [Hebrew: mtsva 'sha]. "Nay," said Rabbi Levi, "he transgresses both a positive and a negative command (and commits a double sin)." Clearly this was a test-question and an article of faith, possibly because the letter [Hebrew: h], which was added to the name, was a letter of mystical import in the opinion of the age. Both the rejection of the literal and the rejection of the allegorical value of the Bible, Philo regarded as impious, and he had to struggle against opposite factions that were one-sided. The true son of the law believes in both [Greek: to hrêton] and [Greek: to en hyponoiais].[117] Seeing that the Bible was the inspired revelation of God, who is the fountain of all wisdom and knowledge--this is Philo's cardinal dogma--it is not to be supposed, on the one hand, that it was silent about the profoundest ideas of the human mind, or, on the other, that it contained ideas opposed to right reason and truth. Yet at first sight it seemed to lack any definite philosophy and to offer anthropomorphic views of God. Hence the true interpreter must use the actual words of the sage as metaphors, following the maxim, "Turn it about and about, because all is in it, and contemplate it and wax grey over it, for thou canst have no better rule than this."[118] The principle upon which Philo, Saadia, Maimonides, and in fact the whole line of Jewish philosophical exegetes have worked, is that the "words of the law are fruitful and multiply"; or, as the Bible phrase runs, "The Torah which Moses commanded unto us is the inheritance of the congregation of Jacob." It is the separate inheritance of each generation, which each must cultivate so as to gather therefrom its own fruit.