William Erskine,[12] in search of the true author of the Dabistán, discovered no other account of Mohsan Fání than that contained in the _Gul-i-Râana_, “charming rose,” of _Lachmi Narayán_, who flourished in Hyderabad about the end of the 18th or the beginning of the 19th century. This author informs us, under the article of Mohsan Fání, that “Mohsán, a native of Kachmir, was a learned man and a respectable poet; a scholar of _Mulla Yakub_, Súfi of Kachmir; and that, after completing his studies, he repaired to Delhi, to the court of the emperor _Shah Jehan_, by whom, in consequence of his great reputation and high acquirements, he was appointed _Sadder_, ‘chief judge,’ of Allahabad; that there he became a disciple of Shaikh _Mohib ulla_, an eminent doctor of that city, who wrote the treatise entitled _Teswich_, ‘the golden Mean.’ Mohsan Fání enjoyed this honorable office till Shah Jehân subdued Balkh; at which time _Nazer Muhammed Khan_, the Wali, ‘prince,’ of Balkh, having effected his escape, all his property was plundered. It happened that in his library there was found a copy of Mohsan’s Diwán, or ‘poetical Collection,’ which contained an ode in praise of the (fugitive) Wáli. This gave such offence to the emperor, that the Sadder was disgraced and lost his office, but was generously allowed a pension. He retired (as Lachmi informs us) to his native country, where he passed the rest of his days without any public employment, happy and respected. His house was frequented by the most distinguished men of Kachmir, and among the rest by the governors of the province. He had lectures at his house, being accustomed to read to his audience the writings of certain authors of eminence, on which he delivered moral and philosophical comments. Several scholars of note, among whom were Taher Ghawri (before mentioned) and _Haji Aslem Salem_, issued from his school.” He died on the before mentioned date. “It is to be observed that Lachmi does not mention the Dabistán as a production of Mohsan Fání, though, had he written it, it must have been his most remarkable work.” Erskine goes on to recapitulate some particulars mentioned in the Dabistán of the author’s life, and concludes that it seems very improbable that Mohsan Fání and the author of the Dabistán were the same person. In this conclusion, and upon the same grounds, he coincides with the learned Vans Kennedy.[13]