concerning his ascension, that is, the being born again, that he may be born spiritual, not fleshly, he says, the Scripture speaks: “Lift up the gates, ye rulers, and be ye lift up, ye everlasting doors, and the [Sidenote: p. 164.] King of Glory shall enter in.”[100] That is the wonder of wonders. “For who,” he says, “is this King of Glory? A worm and not a man, a reproach of man and an object of contempt for the people. This is the King of Glory, he who is mighty in battle.”[101] But he means the war which is in the body, because the (outward) form is made from warring elements, he says, as it is written: “Remember the war which is in the body.”[102] The same entrance and the same gate, he says, Jacob saw when journeying to Mesopotamia--for Mesopotamia, he says, is the flow of the great Ocean flowing forth from the middle part[103] of the Perfect Man--and he wondered at the heavenly gate, saying: “How terrible is this place! It is none other than the house of God, and this is the gate of Heaven.”[104] Wherefore, he says, the saying of Jesus: “I am the true gate.”[105] Now He who says this is, he says, the Perfect [Sidenote: p. 165.] Man who has been impressed above (with the image) of the Unportrayable one. Therefore he says, the perfect man will not be saved unless born again by entering in through this gate. But this same one, he says, the Phrygians[106] call also Papas, because he set at rest that which had been moved irregularly and discordantly before his coming. For the name of Papa, he says, is (taken from) all things in heaven, on earth, and below the earth, saying: “Make to cease! make to cease![107] the discord of the cosmos and make peace for those that are afar off,”[108] that is, for the material and earthly, and also “for those that are anigh,” that is, for the spiritual and understanding perfect men. But the Phrygians say that the same one is also a “corpse,” having been buried in the body as in a monument or tomb.[109] This, he says, is the saying: “Ye are whited sepulchres filled within with dead men’s bones,”[110] that is, there is not within you the living Man. And again, he says, “the dead shall leap forth from their graves,”[111] that is, the spiritual man, not the fleshly, shall be born again from the bodies of the earthly. This, he says, is the resurrection which comes through the [Sidenote: p. 166.] gate of the heavens, through which if they do not enter, all remain dead. And the same Phrygians, he says again, say that this same one is by reason of the change a god. For he becomes God when he arises from the dead and enters into heaven through the same gate. This gate, he says, Paul the Apostle knew, having set it ajar in mystery and declaring that he “was caught up by an angel and came unto a second and third heaven into Paradise itself and beheld what he beheld, and heard ineffable words which it is not lawful for man to utter.”[112] These are, he says,