No. While he espoused some idea of inerrancy, Michael Holmes reminds us that his inerrancy was only in the gnostic, or spiritual sense,
Did Origen, the most influential Biblical scholar in the early centuries of the Church, believe in the “inerrancy” of Scripture? Yes. Does this mean that he may be cited as evidence in support of the thesis that “the Church throughout its history has always held to the inerrancy of the literal sense of the text”?1No. As we shall see in the following pages, Origen did hold a high view of the divine author-ship and inspiration of Scripture, and from this he formulated a theory of the “inerrancy” of Scripture. But for Origen this theory of the full veracity of all Scripture applied only to the spiritual sense of the text, not to the ordinary or literal sense—which in fact, according to Origen, contains numerous errors, impossible statements, and even fictional elements. He held, as it were, to what may be termed the “analogical inerrancy” rather than to the “literal inerrancy” of Scripture. Following a brief discussion of these views of Origen we shall conclude by mentioning some of the implications of these findings for certain aspects of the contemporary “inerrancy debate.”
See here for the rest of his pdf. The issue with taking any of these ancient authors as supporters for the modern, Evangelical view of inerrancy is that you have to first make them Evangelicals. Origen doesn’t really believe in inerrancy of the written text, only in what it can be allegorically made to say. He didn’t advocate plain sense, which is where inerrancy seems to really lie (yes, that word has a double meaning), but supported that Scripture was only useful in a heavily philosophized way.