The Kartâbhajas mentioned at the end of the last chapter show a mixture of Hinduism and Mohammedanism, and the mixture[651] is found in other sects some of which are of considerable importance. A group of these sects, including the Sikhs and followers of Kabir, arose in the fifteenth and sixteenth centuries. Their origin can be traced to Râmânand but they cannot be called Vaishṇavas and they are clearly distinguished from all the religious bodies that we have hitherto passed in review. The tone of their writings is more restrained and severe: the worshipper approaches the deity as a servant rather than a lover: caste is rejected as useless: Hindu mythology is eschewed or used sparingly. Yet in spite of these differences the essential doctrines of Tulsi Das, Kabir and Nânak show a great resemblance. They all believe in one deity whom they call by various names, but this deity, though personal, remains of the Indian not of the Semitic type. He somehow brings the world of transmigration into being by his power of illusion, and the business of the soul is to free itself from the illusion and return to him. Almost all these teachers, whether orthodox or heterodox, had a singular facility for composing hymns, often of high literary merit, and it is in these emotional utterances, rather than in dogmatic treatises, that they addressed themselves to the peoples of northern India. The earliest of these mixed sects is that founded by Kabir.[652] He appears to have been a Mohammedan weaver by birth, though tradition is not unanimous on this point.[653] It is admitted, however, that he was brought up among Moslims at Benares but became a disciple of Râmânand. This suggests that he lived early in the fifteenth century.[654] Another tradition says that he was summoned before Sikander Lodi (1489-1517), but the details of his life are evidently legendary. We only know that he was married and had a son, that he taught in northern and perhaps central India and died at Maghar in the district of Gorakhpur. There is significance, however, in the legend which relates that after his decease Hindus and Mohammedans disputed as to whether his body should be burned or buried. But when they raised the cloth which covered the corpse, they found underneath it only a heap of flowers. So the Hindus took part and burnt them at Benares and the Moslims buried the rest at Maghar. His grave there is still in Moslim keeping. In teaching Kabir stands midway between the two religions, but leaning to the side of Hinduism. It is clear that this Hindu bias became stronger in his followers, but it is not easy to separate his own teaching from subsequent embellishments, for the numerous hymns and sayings attributed to him are collected in compilations made after his death, such as the Bijak and the Âdi-granth of the Sikhs. In hymns which sound authentic he puts Hindus and Moslims on the same footing.