Ganja dream that this would come literally true.
Yet it did. The closing lines of the poem--

Beruehmt ist Tiflis durch dein Lied
Vom Kyros bis zum Rhein geworden--

are no empty boast; they simply express a fact.

None of Bodenstedt's later poetic publications ever attained the success
of the Mirza Schaffy songs, and, it may be added, none of them equalled
those songs in merit. In 1874 the author resolved once more to try the
magic of that name and so he launched forth a collection called _Aus dem
Nachlasse Mirza Schaffy's_, and to emphasize the Persian character of
these poems the Persian translation of the title, [Arabic], appeared
on the title-page. In spite of all this, however, the Orientalism in
these poems is more artificial than natural; it is not felt as something
essential without which the poems could not exist. The praise of wine,
which is the main theme of the second book,--for the collection
is divided into seven books,--is certainly not characteristically
Persian; European, and especially German poets have also been very
liberal and very proficient in bibulous verse. The maxims that make
up the third and a portion of the fourth book are for the most
part either plainly unoriental, or else so perfectly general, and, we
may add, so hopelessly commonplace, as to fit in anywhere. Some,
however, are drawn from Persian sources. Thus from the _Gulistan_ we
have in the third book, Nos. 8 (_Gul._ Pref. p. 7, last _qit'ah_), 9
(ibid. p. 6, first three couplets), 12 (ibid. iii. 27, _math_. p. 89) and
36 (saying of the king in _Gul._ i. 1, p. 13). No. 31 is from the
introduction to the _Hitopadesa_ (third couplet).[210] "Die Cypresse,"
p. 103, is suggested by _Gul._ viii. 111 (K.S. 81).

The Oriental stories which form the contents of the fifth book are of
small literary value. Some of them read like versified lessons in
Eastern religion, as, for instance, "Der Sufi," p. 111, which is a
rhymed exposition of a Sufistic principle,[211] and "Der
Wuestenheilige," which enunciates through the lips of Zoroaster himself
his doctrine that good actions are worth more than ascetic
practices.[212] On p. 121 Ibn Yamin is credited with the story of the
poet and the glow-worm, which is found in Sa'di's _Bustan_ (ed. Platts
and Rogers, Lond. 1891, p. 127; tr. Barbier de Meynard, Paris, 1880, p.
163). The famous story of Yusuf and Zalicha, as related by Jami and
Firdausi, is the subject of the longest poem in the book