Cultic Studies Review, Vol. 7, No. 3, 2008, Page 25
B. Affect (Dys)Regulation
Research on narcissists demonstrates that they ―are challenged both by the presence of
strong affects [i.e., emotions], especially rage, shame, and envy, and by the low tolerance
of the nature and intensity of such feelings‖ (Ronningstam 2005, 83 see American
Psychological Association 2000). While Lucian‘s account gives no indication that Alexander
feels any shame or envy, he does demonstrate ―intense aggressive reactions to threats to
self-esteem‖ (Ronningstam 2005, 92). In essence, after being both assailed and insulted by
Lucian‘s quite serious hand-bite upon their meeting, Alexander launches a plot to kill him. I
will return to this plot in a moment.
C. Interpersonal Relationships
Narcissism hinders and often prevents those who are afflicted with it from establishing
lasting and meaningful social relationships. These people ―are usually identified by their
specific interpersonal pattern with a more or less overtly arrogant and haughty attitude, and
entitled and controlling behavior‖ (Ronningstam 2005, 99 see American Psychiatric
Association 2000). They have a sense of entitlement, either an impaired ability to feel
empathy or no ability to feel it at all. They also demonstrate ―interpersonal control and
hostility‖ or are ―interpersonally exploitative‖ (Ronninstam 2005, 99–100 American
Psychiatric Association 2000). Again, glimpses into Alexander‘s life indicate that he has
dramatic issues regarding his interpersonal relationships.
One pronouncement from the oracle sums up Alexander‘s sense of entitlement. In a
message for the crowds that are swarming to Glycon and its ‗prophet‘, the snake-god
reputedly tells them: ―I care not so much for possessions, but I care for my prophet‖ (Alex.,
24). To be clear on the point, Alexander uses the scam of the talking god-snake to instruct
worshippers to give him gifts and money. This drive for gifts regardless of worshippers‘
financial situation suggests lack of empathy, but his blatant exploitation of the sick confirms
it (Alex., 28). So, too, does his exploitation of the rich Macedonian woman, whom he and
his initial co-conspirator drain financially by playing to her vanity (Alex., 6). Not
surprisingly, he thinks of the ordinary (and not so ordinary) people whom he bamboozles as
―the thick-headed and simple minded‖—a phrase that appears in one translation simply as
the ―fat-heads and simpletons‖ (Alex., 9 see Fowler and Fowler [trans.] 1905).
The sixth characteristic of narcissistic personality disorder in the Diagnostic and Statistical
Manual states that a person with it ―is interpersonally exploitative‖ (American Psychiatric
Association 2000). From Lucian‘s account, it is clear that Alexander bases his entire career
upon exploiting people, through fake tablets, a fabricated god-birth, and elaborately
deceptive oracular processes. For scholarly reasons, however, it is worth focusing for a
moment on the act of burying tablets that contained a message about the gods, Apollo and
Aslepius, moving to Abonuteichos (Alex., 10). C. P. Jones was rather easy on Alexander
(and, by extension, Alexander‘s accomplice) regarding this act, offering: ―The device of
buried tablets is a well-known one, though it is not necessary to suppose with Lucian that it
was a cold-blooded forgery. It may rather have been self-delusion, or a fabrication designed
to serve higher ends‖ (Jones 1986, 136). He then cites another scholar who adduces ―the
parallel of Joseph Smith and the Book of Mormon‖ (Jones 1986, 134 n. 15). It turns out,
however, that Smith himself probably suffered from the same disorder as does Alexander—
malignant narcissism.
D. Malignant Narcissism
The psychiatrist, Robert D. Anderson, who identifies this disorder in Smith, draws
conclusions about Mormonism‘s founder that bear strong resemblance to traits in the
account about Alexander. Indicating that ―lesser forms of malignant narcissism may be
characterized by sexual promiscuity and/or financial exploitation of followers‖ (Anderson
B. Affect (Dys)Regulation
Research on narcissists demonstrates that they ―are challenged both by the presence of
strong affects [i.e., emotions], especially rage, shame, and envy, and by the low tolerance
of the nature and intensity of such feelings‖ (Ronningstam 2005, 83 see American
Psychological Association 2000). While Lucian‘s account gives no indication that Alexander
feels any shame or envy, he does demonstrate ―intense aggressive reactions to threats to
self-esteem‖ (Ronningstam 2005, 92). In essence, after being both assailed and insulted by
Lucian‘s quite serious hand-bite upon their meeting, Alexander launches a plot to kill him. I
will return to this plot in a moment.
C. Interpersonal Relationships
Narcissism hinders and often prevents those who are afflicted with it from establishing
lasting and meaningful social relationships. These people ―are usually identified by their
specific interpersonal pattern with a more or less overtly arrogant and haughty attitude, and
entitled and controlling behavior‖ (Ronningstam 2005, 99 see American Psychiatric
Association 2000). They have a sense of entitlement, either an impaired ability to feel
empathy or no ability to feel it at all. They also demonstrate ―interpersonal control and
hostility‖ or are ―interpersonally exploitative‖ (Ronninstam 2005, 99–100 American
Psychiatric Association 2000). Again, glimpses into Alexander‘s life indicate that he has
dramatic issues regarding his interpersonal relationships.
One pronouncement from the oracle sums up Alexander‘s sense of entitlement. In a
message for the crowds that are swarming to Glycon and its ‗prophet‘, the snake-god
reputedly tells them: ―I care not so much for possessions, but I care for my prophet‖ (Alex.,
24). To be clear on the point, Alexander uses the scam of the talking god-snake to instruct
worshippers to give him gifts and money. This drive for gifts regardless of worshippers‘
financial situation suggests lack of empathy, but his blatant exploitation of the sick confirms
it (Alex., 28). So, too, does his exploitation of the rich Macedonian woman, whom he and
his initial co-conspirator drain financially by playing to her vanity (Alex., 6). Not
surprisingly, he thinks of the ordinary (and not so ordinary) people whom he bamboozles as
―the thick-headed and simple minded‖—a phrase that appears in one translation simply as
the ―fat-heads and simpletons‖ (Alex., 9 see Fowler and Fowler [trans.] 1905).
The sixth characteristic of narcissistic personality disorder in the Diagnostic and Statistical
Manual states that a person with it ―is interpersonally exploitative‖ (American Psychiatric
Association 2000). From Lucian‘s account, it is clear that Alexander bases his entire career
upon exploiting people, through fake tablets, a fabricated god-birth, and elaborately
deceptive oracular processes. For scholarly reasons, however, it is worth focusing for a
moment on the act of burying tablets that contained a message about the gods, Apollo and
Aslepius, moving to Abonuteichos (Alex., 10). C. P. Jones was rather easy on Alexander
(and, by extension, Alexander‘s accomplice) regarding this act, offering: ―The device of
buried tablets is a well-known one, though it is not necessary to suppose with Lucian that it
was a cold-blooded forgery. It may rather have been self-delusion, or a fabrication designed
to serve higher ends‖ (Jones 1986, 136). He then cites another scholar who adduces ―the
parallel of Joseph Smith and the Book of Mormon‖ (Jones 1986, 134 n. 15). It turns out,
however, that Smith himself probably suffered from the same disorder as does Alexander—
malignant narcissism.
D. Malignant Narcissism
The psychiatrist, Robert D. Anderson, who identifies this disorder in Smith, draws
conclusions about Mormonism‘s founder that bear strong resemblance to traits in the
account about Alexander. Indicating that ―lesser forms of malignant narcissism may be
characterized by sexual promiscuity and/or financial exploitation of followers‖ (Anderson
