make quotations thence; but these they do not believe to be divine scripture, or of any authority in matters of religion.5 The number of the prophets, which have been from time to time sent by GOD into the world, amounts to no less than 224,000, according to one Mohammedan tradition, or to 124,000, according to another; among whom 313 were apostles, sent with special commissions to reclaim mankind from infidelity and superstition; and six of them brought new laws or dispensations, which successively abrogated the preceding: these were Adam, Noah, Abraham, Moses, Jesus, and Mohammed. All the prophets in general the Mohammedans believe to have been free from great sins and errors of consequence, and professors of one and the same religion, that is Islâm, notwithstanding the different laws and institutions which they observed. They allow of degrees among them, and hold some of them to be more excellent and honourable than others.6 The first place they give to the revealers and establishers of new dispensations, and the next to the apostles. In this great number of prophets, they not only reckon divers patriarchs and persons named in scripture, but not recorded to have been prophets (wherein the Jewish and Christian writers have sometimes led the way1), as Adam, Seth, Lot, Ismael, Nun, Joshua, &c., and introduce some of them under different names, as Enoch, Heber, and Jethro, who are called in the Korân, Edrîs, Hûd, and Shoaib; but several others whose very names do not appear in scripture (though they endeavour to find some persons there to fix them on), as Saleh, Khedr, Dhu'lkefl, &c. Several of their fabulous traditions concerning these prophets we shall occasionally mention in the notes on the Korân. As Mohammed acknowledged the divine authority of the Pentateuch, Psalms, and Gospel, he often appeals to the consonancy of the Korân with those writings, and to the prophecies which he pretended were therein concerning himself, as proofs of his mission; and he frequently charges the Jews and Christians with stifling the passages which bear witness to him.2 His followers also fail not to produce several texts even from our present copies of the Old and New Testament, to support their master's cause.3 The next article of faith required by the Korân is the belief of a general resurrection and a future judgment. But before we consider the Mohammedan tenets in those points, it will be proper to mention what they are taught to believe concerning the intermediate state, both of the body and of the soul, after death. When a corpse is laid in the grave, they say he is received by an angel, who gives him notice of the coming of the two examiners; who are two black livid angels, of a terrible appearance, named Monker and Nakîr. These order the dead person to sit upright, and examine him concerning his faith, as to the unity of GOD, and the mission of Mohammed: if he answer rightly, they