Origen as 'Little Buddha'

Is it just me or is there something which implies a PRE-EXISTENT Alexandrian belief in metempsychosis or גלגול הנשמות as we Jews refer to it in the story of how Origen became head of the Alexandrian community (I know the later Church Fathers limit Origen's influence to the catechetical school but I am not so convinced).

I happen to think that it INDIRECTLY reflects a cult of St. Mark as neaniskos in Alexandria already at the end of the second century. We still see witnesses to St. Mark as the divine 'little one' in the Passio Petri Sancti (where Peter I clearly converses with a naked little St. Mark dressed only in a linen cloth) and by the miniature size of the original Episcopal chair (I even think some of Athansius' authority was grounded in his dwarfism).

In any event, here is the story that I think INDIRECTLY re-confirms a pre-existent cult of St. Mark the neaniskos. Eusebius tells us:

When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of Origen, and who was beheaded while his son was still young. How remarkable the predilection of this son was for the Divine Word, in consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many. [Eusebius Church History vi.1.1]

Eusebius immediately goes on to tell us that Origen emerged as during the chaos of the persecutions of Severus. (202 CE) Eusebius says that Origen was still in 'his swathing-bands' at this time 'and Demetrius had lately received the episcopate of the parishes there, as successor of Julian.' [ibid vi.2.2]

Eusebius says that:

As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness. And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother. [ibid vi.2.3-4]

Eusebius makes it seem that it was only owing to his mother hiding the clothes of this little boy that he did not end up a martyr at this time.

Then notice what immediately follows:

But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom ... For even then he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance.

First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies. And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations. So that he puzzled his father with inquiries for the true meaning of the inspired Scriptures.

And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning. But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child.

And they say that often, standing by the boy when asleep, he uncovered his breast as if the Divine Spirit were enshrined within it, and kissed it reverently; considering himself blessed in his goodly offspring. These and other things like them are related of Origen when a boy.[ibid vi.2.6 - 10]

Eusebius gives Origen's age as 'not quite seventeen years old' in 202 CE. Eusebius then mentions that

he found welcome and rest with a woman of great wealth, and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria; who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness. [ibid vi.2.13]

Origen eventually had a Marcionite benefactor named Ambrosius so Eusebius is very eager to address any association of Origen to 'heresy' so he immediately adds:

But although Origen was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill in argument of Paul—for this was the man's name—a great multitude came to him, not only of heretics but also of our people, Origen could never be induced to join with him in prayer; for he held, although a boy, the rule of the Church, and abominated, as he somewhere expresses it, heretical teachings. [ibid. vi. 2.14]

I think even the most pious apologists for the existing orthodoxy can see through this attempt of Eusebius to clear the name of Origen. Origen was a lifelong 'Marcionite' - i.e. follower of Mark - who merely used his genius to ways to disguise the original faith of Alexandria as something utterly 'orthodox.'

In any event Eusebius goes on to tell us how many or most of those associated with Origen and his teaching ends up being persecuted by the state. Of young Origen, Eusebius notes:

But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God.

He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers.

For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger. So that as he acted bravely, and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated, and were on the point of rushing upon him.

But through the helping hand of God, he escaped absolutely and marvelously. And this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered. So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode.

Thus day by day the persecution burned against him, so that the whole city could no longer contain him; but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy. [ibid vi.3. 1 - 7]

Origen's Marcionite character shines through in Eusebius portrait as well as his presenting a living example of the mystagogue St. Mark as we read:

Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes nor to occupy oneself with cares for the future. With a zeal beyond his age he continued in cold and nakedness; and, going to the very extreme of poverty, he greatly astonished those about him. And indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things.

But he did not relax his perseverance. He is said to have walked for a number of years never wearing a shoe, and, for a great many years, to have abstained from the use of wine, and of all other things beyond his necessary food; so that he was in danger of breaking down and destroying his constitution. [ibid vi. 3. 10 - 11]

Just read Ephrem's discussion of the acknowledged severity of Marcionite fasts. The most obvious Marcionite trait that Eusebius HAS TO ADDRESS is Origen's self-castration (which I think is referenced in the 'Jesus told him what do' line in LGM 1 of Secret/Mystic Mark). Eusebius makes it seem as if Origen just got 'carried away' with himself (when in reality he was only imitating the highest Marcionite ideal):

At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake, Matthew 19:12 in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal,— for, although young, he met for the study of divine things with women as well as men,— he carried out in action the word of the Saviour.

He thought that this would not be known by many of his acquaintances. But it was impossible for him, though desiring to do so, to keep such an action secret.

When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.

Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honor, ordained him a presbyter.

Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, save this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate. [ibid vi.4, 1 - 4]

Demetrius is remembered by the Coptic tradition as also being a eunuch. Indeed, as we have already noted many times, the entire Alexandrian presbytery was filled with self-made eunuchs owing to the fact that it was undoubtedly Marcionite.

Please take not that Origen was said to have castrated himself while he was still a boy. This was a reflection of the baptism ritual of Secret/Mystic Mark - i.e. refashioning man after the image of the angels. I think traces of this doctrine survived in the Roman Church. The Copts were celebrated as experts in the practice of castration into modern times.