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In this fashion, while his regiment thinned out by disease, famine, fighting, and the midnight knife, Seti came on to Dongola, to Berber, to Khartoum; and he grinned with satisfaction when he heard that they would make even for Kordofan. He had outlived all the officers who left Manfaloot with the regiment save the bimbashi, and the bimbashi was superstitious and believed that while Seti lived he would live. Therefore, no clansman ever watched his standard flying in the van as the bimbashi–from behind–watched the long arm of Seti slaying, and heard his voice like a brass horn above all others shouting his war-cry.

But at Khartoum came Seti’s fall. Many sorts of original sin had been his, with profit and prodigious pleasure, but when, by the supposed orders of the bimbashi, he went through Khartoum levying a tax upon every dancing-girl in the place and making her pay upon the spot at the point of a merciless tongue, he went one step too far. For his genius had preceded that of Selamlik Pasha, the friend of the Mouffetish at Cairo, by one day only. Selamlik himself had collected taxes on dancing-girls all the way from Cairo to Khartoum; and to be hoist by an Arab in a foot regiment having no authority and only a limitless insolence, was more than the Excellency could bear.

To Selamlik Pasha the bimbashi hastily disowned all knowledge of Seti’s perfidy, but both were brought out to have their hands and feet and heads cut off in the Beit-el-Mal, in the presence of the dancing-girls and the populace. In the appointed place, when Seti saw how the bimbashi wept–for he had been to Paris and had no Arab blood in him; how he wrung his hands–for had not absinthe weakened his nerves in the cafes of St. Michel?–when Seti saw that he was no Arab and was afraid to die, then he told the truth to Selamlik Pasha. He even boldly offered to tell the pasha where half his own ill-gotten gains were hid, if he would let the bimbashi go. Now, Selamlik Pasha was an Egyptian, and is it not written in the Book of Egypt that no man without the most dangerous reason may refuse backsheesh? So it was that Selamlik talked to the Ulema, the holy men, who were there, and they urged him to clemency, as holy men will, even in Egypt–at a price.

So it was also that the bimbashi went back to his regiment with all his limbs intact. Seti and the other half of his ill-gotten gains were left. His hands were about to be struck off, when he realised of how little account his gold would be without them; so he offered it to Selamlik Pasha for their sake. The pasha promised, and then, having found the money, serenely prepared the execution. For his anger was great. Was not the idea of taxing the dancing-girls his very own, the most original tax ever levied in Egypt? And to have the honour of it filched from him by a soldier of Manfaloot–no, Mahommed Seti should be crucified!

And Seti, the pride and the curse of his regiment, would have been crucified between two palms on the banks of the river had it not been for Fielding Bey, the Englishman–Fielding of St. Bartholomew’s–who had burned gloriously to reform Egypt root and branch, and had seen the fire of his desires die down. Fielding Bey saved Seti, but not with backsheesh.

Fielding intervened. He knew Selamlik Pasha well, and the secret of his influence over him is for telling elsewhere. But whatever its source, it gave Mahommed Seti his life. It gave him much more, for it expelled him from the Khedive’s army. Now soldiers without number, gladly risking death, had deserted from the army of the Khedive; they had bought themselves out with enormous backsheesh, they had been thieves, murderers, panderers, that they might be freed from service by some corrupt pasha or bimbashi; but no one in the knowledge of the world had ever been expelled from the army of the Khedive.