From his earliest age he appears to have led an active life, frequently changing his residence. Such a mode of life belongs to a travelling merchant or philosopher, and in our author both qualities might have been united, as is often the case in Asia. Mohsan Fani, during his travels, collected the diversified and curious materials for the Dabistán; he observed with his own eyes the manners and customs of different nations and sects. He says himself at the conclusion of his work: “After having much frequented the meetings of the followers of the five before-said religions,” Magians, Hindus, Jews, Nazareans, and Muselmans, “the author wished and undertook to write this book; and whatever in this work, treating of the religions of different countries, is stated concerning the creed of different sects, has been taken from their books, and for the account of the persons belonging to any particular sect, the author’s information was imparted to him by their adherents and sincere friends, and recorded literally, so that no trace of partiality nor aversion might be perceived: in short, the writer of these pages performed no more than the task of a translator.” This declaration, even to a severe critic, may appear satisfactory. Sir William Jones called him[19] a learned and accurate, a candid and ingenious author. A further appreciation of Mohsan Fani’s character is reserved for subsequent pages. We can, however, here state, that he sought the best means of information, and gives us what he had acquired not only from personal experience, which is always more or less confined; not only from oral instruction, which is too often imperfectly given and received; but also from an attentive perusal of the best works which he could procure upon the subject of his investigation. Of the latter authorities which the author produces, some are known in Europe, and we may judge of the degree of accuracy and intelligence with which he has made use of them. Of others, nothing at all, or merely the name, is known. This is generally the case with works relative to the old Persian religion, which is the subject of the first chapter, divided into fifteen sections. The authorities which he adduces for this chapter are as follow: 1. The _Amighistan_ (vol. I. pp. 15. 26. 42), without the name of its author. 2. The _Desátir_ (vol. I. pp. 20. 21. 44. 65), an heaven-bestowed book. 3. The _Darai Sekander_ (vol. I. pp. 34. 360), composed by Dáwir Háryar. 4. The _Akhteristan_, “region of the stars” (vol. I. pp. 35. 42). 5. The _Jashen Sadah_, “the festival of Sadah” (the 16th night of January) (vol. I. pp. 72. 112). 6. The _Sárud-i-mastan_, “song of the intoxicated” (vol. I. p. 76. vol. II. p. 136): this and the preceding work composed by Mobed Hushíar. 7. The _Jam-i-Kai Khusro_, “the cup of Kai Khusro,” a commentary upon the poems of Azar Kaivan, composed by Mobed Khod Jai (vol. I. pp. 76. 84. 119.)