In the first of these poems our old friend, the lover of Laura, who is supposed to have married another man in the year 1782, resolves to fight no longer the 'giant-battle of duty'. He apostrophizes Virtue and bids her take back the oath that she has extorted from him in a moment of weakness. He will no longer respect the scruples that restrained him when the pitying Laura was ready to give all. Her marriage vow was itself sinful, and the god of Virtue is a detestable tyrant. In the other poem, which is a sort of antidote to the first, we hear of a poet, born in Arcadia, who surrendered his claim to earthly bliss on the promise of a reward in heaven. He gave up his all, even his Laura, to Virtue, though mockers called him a fool for believing in gods and immortality. At last he appears before the heavenly throne to claim his guerdon, but is told by an invisible genius that two flowers bloom for humanity,--Hope and Enjoyment. Who has the one must renounce the other. The high Faith that sustained him on earth was his sufficient reward and the fulfillment of Eternity's pledge. Wer dieser Blumen eine brach, begehre Die andre Schwester nicht. Geniesze wer nicht glauben kann. Die Lehre Ist ewig wie die Welt. Wer glauben kann entbehre. Die Weltgeschichte ist das Weltgericht.[62] When these poems were published, in 1786, their author saw fit to caution the public in a foot-note not to mistake an ebullition of passion for a system of philosophy, or the despair of an imaginary lover for the poet's confession of faith. Thus warned one should not be too curious about the reality which is half revealed and half concealed by the verses. Enough that it was not altogether a calm, Platonic sentiment, and that the torment of it was a factor in that uneasiness which finally became a burning desire to escape from Mannheim. And the fates were preparing a way.