In fifteenth-century Benares the syncretistic tendencies of
Bhakti religion had reached full development. Sûfîs and Brâhmans
appear to have met in disputation: the most spiritual members of
both creeds frequenting the teachings of Râmânanda, whose
reputation was then at its height. The boy Kabîr, in whom the
religious passion was innate, saw in Râmânanda his destined
teacher; but knew how slight were the chances that a Hindu guru
would accept a Mohammedan as disciple. He therefore hid upon the
steps of the river Ganges, where Râmânanda was accustomed to
bathe; with the result that the master, coming down to the water,
trod upon his body unexpectedly, and exclaimed in his
astonishment, "Ram! Ram!"--the name of the incarnation under
which he worshipped God. Kabîr then declared that he had
received the mantra of initiation from Râmânanda's lips, and was
by it admitted to discipleship. In spite of the protests of
orthodox Brâhmans and Mohammedans, both equally annoyed by this
contempt of theological landmarks, he persisted in his claim;
thus exhibiting in action that very principle of religious
synthesis which Râmânanda had sought to establish in thought.
Râmânanda appears to have accepted him, and though Mohammedan
legends speak of the famous Sûfî Pîr, Takkî of Jhansî, as Kabîr's
master in later life, the Hindu saint is the only human teacher
to whom in his songs he acknowledges indebtedness.

The little that we know of Kabîr's life contradicts many current
ideas concerning the Oriental mystic. Of the stages of
discipline through which he passed, the manner in which his
spiritual genius developed, we are completely ignorant. He seems
to have remained for years the disciple of Râmânanda, joining in