After a couple of weeks had passed, the kite seemed to give Edgar Caswall a new zest¹ for life.  He was never tired of looking at its movements.  He had a comfortable armchair put out on the tower, wherein he sat sometimes all day long, watching as though the kite was a new toy and he a child lately come into possession of it.  He did not seem to have lost interest in Lilla, for he still paid an occasional visit at Mercy Farm.  
Indeed, his feeling towards her, whatever it had been at first, had now so far changed that it had become a distinct affection of a purely² animal kind.  Indeed, it seemed as though the man’s nature had become corrupted³, and that all the baser and more selfish and more reckless qualities had become more conspicuous⁴.  There was not so much sternness apparent in his nature, because there was less self-restraint.  Determination had become indifference⁵.
 
The visible change in Edgar was that he grew morbid⁶, sad, silent; the neighbours thought he was going mad.  He became absorbed in the kite, and watched it not only by day, but often all night long.  It became an obsession⁷ to him.
 
Caswall took a personal interest in the keeping of the great kite flying.  He had a vast coil of cord efficient for the purpose, which worked on a roller fixed⁸ on the parapet of the tower.  There was a winch for the pulling in of the slack; the outgoing line being controlled by a racket.  There was invariably one man at least, day and night, on the tower to attend to it.  At such an elevation⁹ there was always a strong wind, and at times the kite rose to an enormous height, as well as travelling for great distances laterally¹⁰.  In fact, the kite became, in a short time, one of the curiosities of Castra Regis and all around it.  Edgar began to attribute to it, in his own mind, almost human qualities.  It became to him a separate entity¹¹, with a mind and a soul of its own.  Being idle-handed all day, he began to apply to what he considered the service of the kite some of his spare time, and found a new pleasure—a new object in life—in the old schoolboy game of sending up “runners” to the kite.  The way this is done is to get round pieces of paper so cut that there is a hole in the centre, through which the string of the kite passes.  The natural action of the wind-pressure takes the paper along the string, and so up to the kite itself, no matter how high or how far it may have gone.
 
In the early days of this amusement Edgar Caswall spent hours.  Hundreds of such messengers flew along the string, until soon he bethought him of writing messages on these papers so that he could make known his ideas to the kite.  It may be that his brain gave way under the opportunities given by his illusion of the entity of the toy and its power of separate thought.  From sending messages he came to making direct speech to the kite—without, however, ceasing to send the runners.  Doubtless, the height of the tower, seated as it was on the hill-top, the rushing of the ceaseless wind, the hypnotic effect of the lofty altitude of the speck¹² in the sky at which he gazed, and the rushing of the paper messengers up the string till sight of them was lost in distance, all helped to further affect his brain, undoubtedly¹³ giving way under the strain of beliefs and circumstances which were at once stimulating¹⁴ to the imagination, occupative of his mind, and absorbing.
 
The next step of intellectual decline was to bring to bear on the main idea of the conscious identity of the kite all sorts of subjects which had imaginative force or tendency of their own.  He had, in Castra Regis, a large collection of curious and interesting things formed in the past by his forebears, of similar tastes to his own.  There were all sorts of strange anthropological¹⁵ specimens¹⁶, both old and new, which had been collected through various travels in strange places: ancient Egyptian relics¹⁷ from tombs and mummies; curios from Australia, New Zealand, and the South Seas; idols¹⁸ and images—from Tartar ikons to ancient Egyptian, Persian, and Indian objects of worship; objects of death and torture of American Indians; and, above all, a vast collection of lethal¹⁹ weapons of every kind and from every place—Chinese “high pinders,” double knives, Afghan double-edged scimitars made to cut a body in two, heavy knives from all the Eastern countries, ghost daggers²⁰ from Thibet, the terrible kukri of the Ghourka and other hill tribes of India, assassins’ weapons from Italy and Spain, even the knife which was formerly²¹ carried by the slave-drivers of the Mississippi region.  Death and pain of every kind were

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