Throughout documented history and the power of stories, the theios aner (Gk. “divine man”,) have been noted for their ability to perform miracles and for their providential life. In Greek and Roman ideas, there were not necessarily a list of qualifications that were subscribed to in order to identify a figure as a divine man, but they have many literary examples of people who fit the characteristics. Ludwig Bieler, as referenced by White, generalizes that the divine man has “capabilities that exceed human measure,” is a “darling of the gods,” and a “mediator between the divine and mankind.” White goes further into this definition and outlines the specific characteristics that fit a divine man. First, a divine man has an unusual birth story, sometimes noted by the mother impregnated by a divine parent, or communication from the gods that the child will be a messenger. Second, a divine man has a precocious childhood, where unusual abilities develop early, the child excels in wisdom, and he generally amazes all who observe him. Finally, a divine man has a noteworthy adult career. He is guided by divine providence, displays wisdom in teaching and decision making, is able to perform miracles, endures trial with virtuous character, has a popular following, and ultimately has an unusual death story.

In Lucian’s The Death of Peregrinus, the Greek writer satires the story of Peregrinus, or self-proclaimed Proteus, by voicing the folly of the character in his selfish ambition of glory. Lucian describes the character as going from place to place seeking attention, and manipulating the public through bold words and lunatic actions. He shows the divine figure as a man who is not divine, but is driven by “miracle-working and a thirst for renown that possessed him,” (pg. 77) who has manipulated the Christians into supporting him and worshipping him only second to the “man who was crucified in Palestine.” In their ranks he quickly “made them look like children,” (pg. 76) as he convened with the priests and scribes, and gained their support for a short while. Lucian critiques the following of the masses with these divine figures by saying that the uneducated followed him and his “philosophy as a mask,” (pg. 79) and admired his lunacy. A divine man has to “win their wonder and admiration,” and therefore do and make bold claims for the masses, which leads to Peregrinus’ declaration to die burning at the Olympics.

Lucian says Peregrinus chooses to die by burning because it is quick, it has a resemblance to Heracles, and because it is impressive to be cremated in a holy place. Peregrinus claims it is on behalf of humanity, to show men to despise wealth and endure suffering. Lucian points out the unsoundness of this teaching by saying it won’t benefit the good, and it will only make the wicked more reckless, because few will emulate a burning man. Lucian then mocks Peregrinus’ death by emphasizing that Peregrinus got the attention he wanted but would never hear it because of the way it was achieved.Then in further mocking, he embellished the account to many, claiming an earthquake and a voice in the heavens. Lucian perpetuates the bandwagon belief of Peregrinus as a divine man, and emphasizes the in-validity of divine man accounts through the reality that people add to the story, make their own claims, and believe what they hear. Lucian’s portrayal of Peregrinus as a fraudulent divine man comes from his evaluation of his character and motives, the reality that he simply did ridiculous and lunatic things to get attention, and his unusual death as a final act for some level of glory.