Cultic Studies Review, Vol. 7, No. 3, 2008, Page 24
personality disorder. Indeed, Alexander appears to be a textbook case of a narcissistic cult
leader, meeting most of the criteria set out in the Diagnostic and Statistical Manual (DSM)
and many of the criteria identified in the definitive analysis and synthesis of existing
research findings about the disorder as presented by Elsa F. Ronningstam (2005).
Ronningstam offers a categorization of pathological narcissistic traits that incorporates the
items listed in the DSM, and this categorization provides a useful framework through which
to evaluate Alexander.
A. Self-Esteem (Dys)Regulation
As Ronningstam observes, ―defects in self-esteem regulation, usually described in terms of
inflated or vulnerable self-esteem, is one of the core disturbances in narcissistic disorder‖
(2005:76). Within this category fall four of the eight diagnostic criteria that the DSM offers.
They include: ―a grandiose sense of self-importance ‖ a preoccupation ―with fantasies of
unlimited success, power, brilliance, beauty, or ideal love ‖ a belief that ―he or she is
‗special‘ and unique… ‖ and a requirement of ―excessive admiration‖ (American Psychiatric
Association 2000). Ronningstam‘s list of narcissistic dysregulation includes a few other
traits, such as a narcissist exhibiting a ―boastful and pretentious attitude ― holding
―grandiose fantasies ‖ and feeling ―strong reactions to criticism and defeat‖ (Ronningstam
2005:83). As I outline below, Alexander embodies most of these traits.
Alexander‘s sense of self-importance seems boundless. He creates a god, Glycon, and
establishes himself as its prophet. His personality seems to have become inseparable from
his own prophetic role, since he designs a series of plays that culminate with his
impregnation of a goddess. He then places himself before a worshipful audience whose
members hail him as a sacred figure exactly as he hails the god, after which he flashes his
golden (that is, gold-covered) thigh in a manner to heighten the perception that he is no
mere mortal. He sees himself the equal of the venerated Greek figure, Pythagoras, and in
the blood-line with a cherished king. Neither delusion has basis in reality. Nor do his
performances at prophecy. Despite his participation in elaborate ruses and obvious
inaccuracies, he thinks so highly of himself that he sends emissaries throughout much of the
Roman world.
Certainly his ―grandiose sense of self-importance‖ is fuelled by his reach into the realm of
Roman officialdom, and among them he has ―a great many influential friends‖ (Alex., 31).
But he has the hubris to send envoys carrying prophecies to cities across the region,
promising their leaders and citizenry that he can protect them from ―plagues and
conflagrations and earthquakes‖ (Alex., 36).15 His grandiosity even goes so far as to give a
prominent Roman consular, Marcus Sedatius Severianus, advice through the ―speaking‖
oracle that encourages him to invade Armenia, which he then does in 161 A.D.. only to have
his army massacred by the Parthians (Alex., 27 see Jones 1986, 141 Sutherland 1949,
125). Undeterred by his prophetic failure, Alexander subsequently sends the Roman
emperor and commander, Marcus Aurelius, directions on performing a sacrifice before a
major battle. He follows Alexander‘s oracular directive, then loses (according to Lucian)
―something like twenty thousand‖ soldiers in battle (Alex., 48).16
Unabashed by his apparently deadly prophetic disconfirmation, the waffling Alexander then
adjusts his previous prophecy to mean that ―the god had predicted victory, but without
indicating whether it was the Romans or their enemies‖ (Alex., 48).
Another indicator of Alexander‘s likely narcissism is his ―need for admiring attention‖
(Ronningstam 2005, 83). We get a glimpse of this need when Lucian meets him, at which
time Alexander ―offered me his right hand to kiss, as he did to most people…‖ (Alex., 55).
Even more telling are Alexander‘s ―strong reactions to criticism and defeat‖ (Ronningstam
2005, 83), which are important for my argument about Alexander‘s malignant form of
narcissism and to which I return shortly.
personality disorder. Indeed, Alexander appears to be a textbook case of a narcissistic cult
leader, meeting most of the criteria set out in the Diagnostic and Statistical Manual (DSM)
and many of the criteria identified in the definitive analysis and synthesis of existing
research findings about the disorder as presented by Elsa F. Ronningstam (2005).
Ronningstam offers a categorization of pathological narcissistic traits that incorporates the
items listed in the DSM, and this categorization provides a useful framework through which
to evaluate Alexander.
A. Self-Esteem (Dys)Regulation
As Ronningstam observes, ―defects in self-esteem regulation, usually described in terms of
inflated or vulnerable self-esteem, is one of the core disturbances in narcissistic disorder‖
(2005:76). Within this category fall four of the eight diagnostic criteria that the DSM offers.
They include: ―a grandiose sense of self-importance ‖ a preoccupation ―with fantasies of
unlimited success, power, brilliance, beauty, or ideal love ‖ a belief that ―he or she is
‗special‘ and unique… ‖ and a requirement of ―excessive admiration‖ (American Psychiatric
Association 2000). Ronningstam‘s list of narcissistic dysregulation includes a few other
traits, such as a narcissist exhibiting a ―boastful and pretentious attitude ― holding
―grandiose fantasies ‖ and feeling ―strong reactions to criticism and defeat‖ (Ronningstam
2005:83). As I outline below, Alexander embodies most of these traits.
Alexander‘s sense of self-importance seems boundless. He creates a god, Glycon, and
establishes himself as its prophet. His personality seems to have become inseparable from
his own prophetic role, since he designs a series of plays that culminate with his
impregnation of a goddess. He then places himself before a worshipful audience whose
members hail him as a sacred figure exactly as he hails the god, after which he flashes his
golden (that is, gold-covered) thigh in a manner to heighten the perception that he is no
mere mortal. He sees himself the equal of the venerated Greek figure, Pythagoras, and in
the blood-line with a cherished king. Neither delusion has basis in reality. Nor do his
performances at prophecy. Despite his participation in elaborate ruses and obvious
inaccuracies, he thinks so highly of himself that he sends emissaries throughout much of the
Roman world.
Certainly his ―grandiose sense of self-importance‖ is fuelled by his reach into the realm of
Roman officialdom, and among them he has ―a great many influential friends‖ (Alex., 31).
But he has the hubris to send envoys carrying prophecies to cities across the region,
promising their leaders and citizenry that he can protect them from ―plagues and
conflagrations and earthquakes‖ (Alex., 36).15 His grandiosity even goes so far as to give a
prominent Roman consular, Marcus Sedatius Severianus, advice through the ―speaking‖
oracle that encourages him to invade Armenia, which he then does in 161 A.D.. only to have
his army massacred by the Parthians (Alex., 27 see Jones 1986, 141 Sutherland 1949,
125). Undeterred by his prophetic failure, Alexander subsequently sends the Roman
emperor and commander, Marcus Aurelius, directions on performing a sacrifice before a
major battle. He follows Alexander‘s oracular directive, then loses (according to Lucian)
―something like twenty thousand‖ soldiers in battle (Alex., 48).16
Unabashed by his apparently deadly prophetic disconfirmation, the waffling Alexander then
adjusts his previous prophecy to mean that ―the god had predicted victory, but without
indicating whether it was the Romans or their enemies‖ (Alex., 48).
Another indicator of Alexander‘s likely narcissism is his ―need for admiring attention‖
(Ronningstam 2005, 83). We get a glimpse of this need when Lucian meets him, at which
time Alexander ―offered me his right hand to kiss, as he did to most people…‖ (Alex., 55).
Even more telling are Alexander‘s ―strong reactions to criticism and defeat‖ (Ronningstam
2005, 83), which are important for my argument about Alexander‘s malignant form of
narcissism and to which I return shortly.
