Grantley's attitude admits of simpler definition than his wife's. He attributed to her an abnormally prolonged and obstinate fit of sulks. People who have been in the wrong are generally sulky; that went a long way to account for it. Add thereto Sibylla's extreme expectations of a world and of an institution both of which deal mostly with compromises and arrangements short of the ideal, and the case seemed to him clear enough and not altogether unnatural, however vexatious it might be. He flew to no tragical or final conclusion. He did not despair; but neither did he struggle. He made no advances; his pride was too wounded, and his reason too affronted for that. On the other hand he offered no provocation. The irreproachability of his manner continued; the inaccessibility of his feelings increased. He devoted his mind to his work, public and commercial; and he waited for Sibylla to come to her senses. Given his theory of the case, he deserved credit for much courtesy, much patience, and entire consistency of purpose. And he, unlike Sibylla, neither talked to intimate friends nor invited questions from them. Both pride and wisdom forbade. Finally, while he acknowledged great discomfort (including a disagreeable element of the ludicrous), the idea of danger never crossed his mind; he would have laughed at Christine Fanshaw's warning, had it been addressed to him. Whatever Sibylla's faults, levity was not among them, and danger in Christine's sense--danger of a break-up of the household, as distinguished from a continuance of it, however unsatisfactory that continuance might be--there would probably have been none, had not Walter Blake, after a lively, but not very profitable, youth, wanted to reform his life. He might have wanted to be wicked without creating any peril at all for the Imason household. But he wanted to be good, and he wanted Sibylla to make him good. This idea had occurred to him quite early in their acquaintance. He too had a faculty--even a facility--for idealising. He idealised Sibylla into the image of goodness and purity, which would turn him from sin and folly by making virtue and wisdom not better (which of course they were already), but more attractive and more pleasurable. If they were made more attractive and more pleasurable, he would be eager to embrace them. Besides he had had a good deal of the alternatives, without ever being really content with them. By this time he was firmly convinced that he must be good, and that Sibylla, and Sibylla alone, could make him good. He did not at all think out what the process was to be, nor whither it might lead. He had never planned much, nor looked where things led to. Until they led to something alarming, he did not consider the question much. How she was to reform him he seemed to leave to Sibylla, but his demand that she should do it grew more and more explicit.