Is the scammer completely guilty? The artist only paints a picture that might be very desirable, but the choice is up to the observer whether to blindly follow the artist in the need for a pleasant fantasy or not. In John Gower's "The Tale of Nectanabus", the sorcerer Nectanabus shows Queen Olimpias and King Philip fantastic and wondrous dreams of a god, prophecies and oddities in the hope that he can have sex with Olimpias and satisfy selfish desires. Yet the problem is not only the deception of Nectanabus, but also the problem of human desire, the need for an extraordinary future, no matter how imaginative it may be. Both the King and Queen want to believe this incredible fortune of prophecy when they should be doubtful. Their hunger to believe, to live in fantasy, blinds them to the truth. This tale warns that humans must be on guard against the deceptions of others such as Nectanabus, who claim to be the voice of destiny or the gods. It also tells us to be aware of our greedy desire to believe in such fantastic prophecies, because once people get caught up in such falsehoods, they lose the ability to see the bigger picture, to foresee potential dangers in the future. no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Queen Olimpias is the first in history to be swept up in the imagination and excitement created by Nectanabus. The queen shows hints of her human weakness in believing in the imaginary ideas that Nectanabus instills after he tells her of how a god "He is one of you begotten, / Who with his sward schal conquers and gete / The world wyde in length and brede” (6.1935-37). Gower notes that Olympias in his mind: “She knew little what he thought, / For it was cunning and witchcraft, / All that she took for prophecy (6.1950-52) Here Olimpias does not consider carefully the scenario that Nectanabus is a total fraud, he instead takes it as a “prophecy”. He asks for proof that comes later in his dream, but this scene shows that he has a deep-rooted need to believe in exciting stories. He gets lost in the feeling of happiness at the thought of giving birth to a wonderful king. Olimpias, as a member of the ruling class, dangerously chooses to be so optimistic about a questionable prediction rather than be cautious. It seems strange and contrary to reason and wisdom for a person to believe promptly that from such hypnotic visions a great ruler will emerge. This scene shows the Queen's unawareness of how hungry she is for situations and information of a fantastical nature, she hopes for the best future, and in her pursuit, she loses sight of how stupid this truly is. Nectanabus enters her dreams in which "lai stille e niente cride" (6.1990) when he seduces her, and then sees herself "Con Childe anon rent wombe aros / And sche was wonder happy withal" (6.2000-1). In this case the predicted vision occurs and strangely she does not question it. Even though her stomach immediately expands, she appears to be "wonderfully content." This desire for a sense of wonder and amazement is what blinds his judgment. When actual fertilization occurs “sche sufferth al his wille, As sche which wende naught misdo”(6.2082-3). Here the text states that she wanted all of her will and that she thought nothing was wrong. Her willingness to believe in fiction happens this way because it is much more interesting and fantastic, but it blinds her and shows her lack of wisdom. This tale illustrates how one should not become so wrapped up in the pleasures of experiencing fiction as it clouds reasoning and blinds one to the underlying purpose of theweaver of fiction. Even if good comes out of it in the end, the intentions and mindset of both sides are selfish and one wonders how effective rulers can be when their minds are oblivious to the bigger picture of the situation.reality. Everyone believes that the king is a wise ruler, but even King Philip in the Tale of Nectanabus falls prey not only to the magic of a conjurer, but to his own wishful thinking of interpretation of seemingly supernatural events. The strange dream the king sees from Nectanabus is of a dragon between him and the queen, the god Amos, a lion with a sword who places a seal on his wife's womb. It is Amphion, the king's clerk, who first interprets this dream as "A god has had this wife and has taken a son, who will conquer the world and all that is within us." Here one of the king's subordinates sees the extraordinary dream as a blessing. in disguise rather than simply in disguise. Even though the king says he is “doubtful of this dom”, I think the seed of imagination has been sown in his mind. It doesn't help either to have subordinates who are unable to see through the guile and it is possible that they themselves willingly accept such positive interpretations because they also have imagination for the fantastic. Here, the employees accept such extraordinary ideas, probably because they hope that their kingdom and empire can expand exponentially. Not only that, but they can possibly obtain favors from the King because they are heralds of good news. The problem here is not whether luck actually happens or not, but that everyone seems to look out for themselves and look for the easiest way out. The people in this story do not seem to be able to weigh different possibilities or consider an alternative, darker meaning to the dream events. Once again, in another scene, King Philip and his subjects witness the transformation of a dragon into several other creatures and at the end of the spectacle the king thought, "As far as he knew, as he sat, / Sche was with the infant with a god". ”(6.2214-15). Here the king's selfish imagination wins the day, although the visions appear fantastic, they do not seem rational. The king and his clerk also witness a pheasant laying an egg which opens to reveal a snake inside which ultimately dies soon after. The king's clerks see this as a prophecy that Alexander "He schal befalle, and in his young age / He schal desire in his courage[...] To tear the age in the land / Where he was bored, and in his youth / Homward he schol puison deie» (6.2241-45). The answer is that “His jealousy has been forgotten” (6.2249). It seems that here the king is content with the thought that Alexander will die young, thus alleviating his jealousy towards someone who surpasses him in power. This exemplifies the hypocrisy of the people in this tale, especially the king. Rather than thinking about the good or bad that Alexander will bring to the world, Philipp focuses on this small and petty worldview of how. will appear in comparison. These do not appear to be the characteristic traits of a good leader. A good leader has a fair amount of doubts, is not superficial in his interpretations and has the wisdom to see a broader world view that does not benefit only if same. The king and his clerks seem content only to dwell on assumptions that benefit themselves and which in turn can lead to bad governance and bad kingship. However, the most cunning and selfish of all the characters in this tale and an example of a bad king is Nectanabus. himself who was the king of Egypt. Nectanabus, like Philipp and Olimpias, builds a fantasy world that he is unaware of because he is so caught up in building his own little world of.