Chapter II.—  The Training of Origen from Childhood.   3  Namely, Antoninus Verus (in reality Marcus Aurelius, but wrongly distinguished by Eusebius from him), mentioned above in the Introduction. Upon Eusebius’ separation of Marcus Aurelius and Antoninus Verus, see below, p. 390, note. Namely, Antoninus Verus (in reality Marcus Aurelius, but wrongly distinguished by Eusebius from him), mentioned above in the Introduction. Upon Eusebius’ separation of Marcus Aurelius and Antoninus Verus, see below, p. 390, note. Namely, Antoninus Verus (in reality Marcus Aurelius, but wrongly distinguished by Eusebius from him), mentioned above in the Introduction. Upon Eusebius’ separation of Marcus Aurelius and Antoninus Verus, see below, p. 390, note.

1. Many things might be said in attempting to describe the life of the man while in school; but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him.

2. What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing-bands.

It was the tenth year of the reign of Severus, while Lætus  4  Phil. ii. 6. Phil. ii. 6. was governor of Alexandria and the rest of Egypt, and Demetrius  5  Rev. iii. 14. Rev. iii. 14. had lately received the episcopate of the parishes there, as successor of Julian.  6  Rev. i. 5. Rev. i. 5.

3. As the flame of persecution had been kindled greatly,  7  ἀρχηγῷ τῆς ζωῆς τοῦ θεοῦ. Cf. Rev. iii. 14. ἀρχηγῷ τῆς ζωῆς τοῦ θεοῦ. Cf. Rev. iii. 14. 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.

4. 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.

5. For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home.

6. 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,  8  ὁμολογοι. The regular technical term for “confessor,” which later came into general use, was ὁμολογητής ὁμολογοι. The regular technical term for “confessor,” which later came into general use, was ὁμολογητής in which he exhorted him, saying, “Take heed not to change your mind on our account.” This may be recorded as the first evidence of Origen’s youthful wisdom and of his genuine love for piety.

7. 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,  9  τελειωθῆναι; i.e. be made perfect by martyrdom. For this use of τελειόω, see below, Bk. VI. chap. 3, §13, and chap. 5, §1; also Bk. VII. chap. 15, §5, and see Suicer’s Thesaurus, s.v. τελειωθῆναι; i.e. be made perfect by martyrdom. For this use of τελειόω, see below, Bk. VI. chap. 3, §13, and chap. 5, §1; also Bk. VII. chap. 15, §5, and see Suicer’s Thesaurus, s.v. had made them a matter of no secondary importance.

8. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day.

9. 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.

10. 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.

11. 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.

12. But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old.  10  πρὸς τοὺς ἀδελφούς. πρὸς τοὺς ἀδελφούς.

13. And the property of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life. But he was deemed worthy of Divine care. And 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;  11  Compare 1 Pet. v. 6. Compare 1 Pet. v. 6. who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness.

14. 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  12  πᾶσι μὲν ἀπολογοῦντο. Rufinus translates placabant omnes; Musculus, omnibus rationem fidei suæ reddebant; Valesius, omnium defensionem suscipiebant, though he maintains in a note that the rendering of Musculus, or the translation omnibus se excusabant, is more correct. It is true that πᾶσι ἀπολογοῦντο ought strictly to mean “apologized to all” rather than “for all,” the latter being commonly expressed by the use of ὑπὲρ with the genitive (see the lexicons s.v. ἀπολογέομαι). At the same time, though it may not be possible to produce any other examples of the use of the dative, instead of ὑπὲρ with the genitive, after ἀπολογέομαι, it is clear from the context that it must be accepted in the present case. πᾶσι μὲν ἀπολογοῦντο. Rufinus translates placabant omnes; Musculus, omnibus rationem fidei suæ reddebant; Valesius, omnium defensionem suscipiebant, though he maintains in a note that the rendering of Musculus, or the translation omnibus se excusabant, is more correct. It is true that πᾶσι ἀπολογοῦντο ought strictly to mean “apologized to all” rather than “for all,” the latter being commonly expressed by the use of ὑπὲρ with the genitive (see the lexicons s.v. ἀπολογέομαι). At the same time, though it may not be possible to produce any other examples of the use of the dative, instead of ὑπὲρ with the genitive, after ἀπολογέομαι, it is clear from the context that it must be accepted in the present case. 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;  13  The question of the readmission of the lapsed had not yet become a burning one. The conduct of the martyrs here in absolving (žλυον) those who had shown weakness under persecution is similar to that which caused so much dispute in the Church during and after the persecution of Decius. See below, Bk. VI. chap. 43, note 1. The question of the readmission of the lapsed had not yet become a burning one. The conduct of the martyrs here in absolving (žλυον) those who had shown weakness under persecution is similar to that which caused so much dispute in the Church during and after the persecution of Decius. See below, Bk. VI. chap. 43, note 1. for he held, although a boy, the rule of the Church,  14  Acts vii. 60. Acts vii. 60. and abominated, as he somewhere expresses it, heretical teachings.  15  ἡμῖν, which is found in four important mss. and in Nicephorus, and is supported by Rufinus and adopted by Stephanus, Stroth, Burton, and Zimmermann. The majority of the mss., followed by all the other editors, including Heinichen, read ἀεί. ἡμῖν, which is found in four important mss. and in Nicephorus, and is supported by Rufinus and adopted by Stephanus, Stroth, Burton, and Zimmermann. The majority of the mss., followed by all the other editors, including Heinichen, read ἀεί. Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology  16  Eusebius refers here to the Novatians, who were so severe in their treatment of the lapsed, and who in his day were spread very widely and formed an aggressive and compact organization (see below, Bk. VI. chap. 43, note 1). Eusebius refers here to the Novatians, who were so severe in their treatment of the lapsed, and who in his day were spread very widely and formed an aggressive and compact organization (see below, Bk. VI. chap. 43, note 1). and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age.  17  See below, p. 392.