and is told in
a somewhat flippant manner, p. 135 seq. The stories told of Sa'di's
reception at court and his subsequent banishment through the calumny of
the courtiers, pp. 123-128, seem to be pure invention; at least there is
nothing, as far as we know, in the life or writings of the Persian poet
that could have furnished the material for these poems.[213]

In 1882, still another collection of Bodenstedt's poems, entitled _Aus
Morgenland und Abendland_, made its appearance. Like the _Nachlass_ it
also has seven divisions, of which only the second, fourth and sixth are
of interest for us as containing Oriental material.[214]

One poem, however, in the first book, "An eine Kerze," p. 5, should be
mentioned as of genuinely Persian character. The candle as symbolical of
the patient, self-sacrificing lover is a familiar feature of Persian
belles-lettres (cf. H. 299. 4; 301. 5; or Rueckert's "Die Kerze und die
Flasche," see above, p. 43). The last line reminds us of a verse of
Jurjani, cited by Jami in the _Baharistan_ (ed. Schlechta-Wssehrd, p.
111), exhorting the ruler to be like a flame, always pointing upwards.

The second book brings another contribution of sententious wisdom, most
of which is neither new nor Oriental. Of Oriental sources the _Gulistan_
is best represented. From it are taken Nos. 8 (_Gul._ ii. 4, last
couplet), 9 (ibid. i. 1), 41 (ibid. i. 21, prose-passage before the
_math_. p. 33; K.S. p. 55), 43 (ibid. i. 17, coupl. 4, p. 29; K.S. p.
49), 52 (ibid. i. 29, coupl. 2; K.S. p. 66). No. 47, which is credited
to Ibn Yamin, is from the _Baharistan_ (tr. K.S. p. 46; _Red._ p. 338).
No. 49 is a very free rendering of a quatrain of 'Umar Xayyam (Whinf.
347; _Red._ p. 81).[215]

The fourth book offers stories, all of which, except the first two, are
from Persian sources. Thus from the _Gulistan_ are "Die Berichtigung"
(_Gul._ i. 31; K.S., p. 67) and "Der Koenigsring" (_Gul._ iii. 27, last
part, p. 92; K.S. p. 157). "Nachtigall und Falk" is from Nidami, as was
pointed out before (see above, p. 43). "Das Paradies der Glaeubigen" is
from Jami (_Red._ p. 324; given there as from the _Subhat ul-abrar_) and
"Ein Bild der Welt" is from Ibn Yamin (_Red._ p. 236).[216] The longest
story of the book is "Dara und Sara," which gives the legend of the
discovery of wine by King Jamsid, told by Mirchvand in his _Raudat
us-safa_.[217] Besides changing the name of the king to Dara, in
order to make the poem more romantic, w