The term "deify" has been used in literature to capture the notion of elevating figures, objects, or concepts to divine status. In classical texts, authors apply it in various contexts: Plato notes that noble individuals are immortalized and deified by their progeny ([1]), while Emerson suggests that treating an object as a god can deify both the object and the observer ([2]). Cicero extends this usage to both animals and celestial bodies, such as when oxen, horses, and even the sun and the moon are deified ([3], [4]), and further contemplates the implications of deifying figures like Erechtheus ([5]) or even abstract phenomena like the rainbow ([6]). Kersey Graves uses the concept to argue that significant deeds could have deified any man in ancient times ([7]), and he revisits this theme by linking the crucifixion to the exaltation of great men to divine ranks ([8]). Nietzsche cautions against deifying the unknown in a society barely beginning to understand itself ([9]), while Mary Wollstonecraft Shelley presents a reflective edge, suggesting that deification can be a retrospective process applied by later generations to their subjects ([10]). Montaigne and Wilde add further nuance: Montaigne discusses selecting someone to deify as a communal endeavor ([11]) and Wilde critiques the modern tendency to deify self-sacrifice ([12]). Cicero even uses the term in hypothetical terms to question the consequences of selective deification in myth, as seen in his rhetorical query regarding Ino ([13]). Together, these examples demonstrate that "deify" has been a versatile and richly contested concept in literature, used both to celebrate and critique the processes of hero-worship and the divine attribution in human affairs.