No, the mastership of the gate was of most importance; besides which the seclusion of the Julian residence was so favorable to the part he was playing; literally he had no one there to make him afraid.
Upon receipt of the order he called for his horse, and rode to Blacherne, where his argument of the necessity of keeping the Moslem crew of his galley apart brought about a compromise. His Majesty would require the Count's presence during the day, but permit him the nights at Julian. He was also allowed to retain command of the gate.
A few months then found him in Constantine's confidence, the imperial favorite. Yet more surprising as a coincidence, he actually became to the Emperor what he had been to Mahommed. He fenced and jousted with him, instructed him in riding, trained him to sword and bow. Every day during certain hours he had his new master's life at mercy. With a thrust of sword, stroke of battle-axe, or flash of an arrow, it was in his power to rid Mahommed of an opponent concerning whom he wrote: "O my Lord, I think you are his better, yet if ever you meet him in personal encounter, have a care."
But the unexpected now happened to the Count. He came to have an affection for this second lord which seriously interfered with his obligations to the first one. Its coming about was simple. Association with the Greek forced a comparison with the Turk. The latter's passion was a tide before which the better gifts of God to rulers—mercy, justice, discrimination, recognition of truth, loyalty, services—were as willows in the sweep of a wave. Constantine, on the other hand, was thoughtful, just, merciful, tender-hearted, indisposed to offend or to fancy provocation intended. The difference between a man with and a man without conscience—between a king all whose actuations are dominated by religion and a king void of both conscience and religion—slowly but surely, we say, the difference became apparent to the Count, and had its inevitable consequences.
Such was the Count's new footing in Blacherne.
The changes wrought in his feeling were forwarded more than he was aware by the standing accorded him in the reception-room of the Princess Irene.
After the affair at the Cynegion he had the delicacy not to push himself upon the attention of the noble lady. In preference he sent a servant every morning to inquire after her health. Ere long he was the recipient of an invitation to come in person; after which his visits increased in frequency. Going to Blacherne, and coming from it, he stopped at her house, and with every interview it seemed his passion for her intensified.
Now it were not creditable to the young Princess' discernment to say she was blind to his feeling; yet she was careful to conceal the discovery from him, and still more careful not to encourage his hope. She placed the favor shown him to the account of gratitude; at the same time she admired him, and was deeply interested in the religious sentiment he was beginning to manifest.
In the Count's first audience after the rescue from the lion, she explained how she came to be drawn to the Cynegion. This led to detail of her relations with Sergius, concluding with the declaration: "I gave him the signal to speak in Sancta Sophia, and felt I could not live if he died the death, sent to it by me."
"Princess," the Count replied, "I heard the monk's sermon in Sancta Sophia, but did not know of your giving the signal. Has any one impugned your motive in going to the Cynegion? Give me his name. My sword says you did well."