Eisenheim was a man of medium height, with broad shoulders and large, long-fingered hands. His most striking feature was his powerful head: the black intense eyes in the austerely pale face, the broad black beard, the thrusting forehead with its receding hairline, all lent an appearance of unusual mental force. The newspaper accounts mention a minor trait that must have been highly effective: when he leaned his head forward, in intense concentration, there appeared over his right eyebrow a large vein shaped like an inverted Y.
As the last decade of the old century wore on, Eisenheim gradually came to be acknowledged as the foremost magician of his day. These were the years of the great European tours, which brought him to Egyptian Hall in London and the Théâtre Robert-Houdin in Paris, to royal courts and ducal palaces, to halls in Berlin and Milan, Zurich and Salamanca. Although his repertoire continued to include perfected variations of popular illusions like The Vanishing Lady, The Blue Room, The Flying Watch, The Spirit Cabinet (or Specters of the Inner Sanctum), The Enchanted House, The Magic Kettle, and The Arabian Sack Mystery, he appeared to grow increasingly impatient with known effects and began rapidly replacing them with striking inventions of his own. Among the most notable illusions of those years were The Tower of Babel, in which a small black cone mysteriously grew until it filled the entire stage; The Satanic Crystal Ball, in which a ghostly form summoned from hell smashed through the glass globe and rushed out onto the stage with unearthly cries; and The Book of Demons, in which black smoke rose from an ancient book, which suddenly burst into flames that released hideous dwarfs in hairy jerkins who ran howling across the stage. In 1898 he opened his own theater in Vienna, called simply Eisenheimhaus, or The House of Eisenheim, as if that were his real home and all other dwellings illusory. It was here that he presented The Pied Piper of Hamelin. Holding his wand like a flute, Eisenheim led children from the audience into a misty hill with a cavelike opening and then, with a pass of his wand, caused the entire hill to vanish into thin air. Moments later a black chest materialized, from which the children emerged and looked around in bewilderment before running back to their parents. The children told their parents they had been in a wondrous mountain, with golden tables and chairs and white angels flying in the air; they had no idea how they had gotten into the box, or what had happened to them. A few complaints were made; and when, in another performance, a frightened child told his mother that he had been in hell and seen the devil, who was green and breathed fire, the chief of the Viennese police, one Walther Uhl, paid Eisenheim a visit. The Pied Piper of Hamelin never appeared again, but two results had emerged: a certain disturbing quality in Eisenheim’s art was now officially acknowledged, and it was rumored that the stern master was being closely watched by Franz Josef’s secret police. This last was unlikely, for the Emperor, unlike his notorious grandfather, took little interest in police espionage; but the rumor surrounded Eisenheim like a mist, blurring his sharp outline, darkening his features, and enhancing his formidable reputation.
Eisenheim was not without rivals, whose challenges he invariably met with a decisiveness, some would say ferocity, that left no doubt of his self-esteem. Two incidents of the last years of the century left a deep impression among contemporaries. In Vienna in 1898 a magician called Benedetti had appeared. Benedetti, whose real name was Paul Henri Cortot, of Lyon, was a master illusionist of extraordinary smoothness and skill; his mistake was to challenge Eisenheim by presenting imitations of original Eisenheim illusions, with clever variations, much as Eisenheim had once alluded to his predecessors in order to outdo them. Eisenheim learned of his rival’s presumption and let it be known through the speaking portrait of a devil that ruin awaits the proud. The very next night, on Benedetti’s stage, a speaking portrait of Eisenheim intoned in comic accents that ruin awaits the proud. Eisenheim, a proud and brooding man, did not allude to the insult during his Sunday night performance. On Monday night, Benedetti’s act went awry: the wand leaped from his fingers and rolled across the stage; two fishbowls with watertight lids came crashing to the floor from beneath Benedetti’s cloak; the speaking portrait remained mute; the levitating lady was seen to be resting on black wires. The excitable Benedetti, vowing revenge, accused Eisenheim of criminal tampering; two nights later, before a packed house, Benedetti stepped into a black cabinet, drew a curtain, and was never seen again. The investigation by Herr Uhl failed to produce a trace of foul play. Some said the unfortunate Benedetti had simply chosen the most convenient way of escaping to another city, under a new name, far from the scene of his notorious debacle; others were convinced that Eisenheim had somehow spirited him off, perhaps to hell. Viennese society was enchanted by the scandal, which made the round of the cafés; and Herr Uhl was seen more than once in a stall of the theater, nodding his head appreciatively at some particularly striking effect.
If Benedetti proved too easy a rival, a far more formidable challenge was posed by the mysterious Passauer. Ernst Passauer was said to be Bavarian; his first Viennese performance was watched closely by the Austrians, who were forced to admit that the German was a master of striking originality. Passauer took the city by storm; and for the first time there was talk that Eisenheim had met his match, perhaps even—was it possible?—his master. Unlike the impetuous and foolhardy Benedetti, Passauer made no allusion to the Viennese wizard; some saw in this less a sign of professional decorum than an assertion of arrogant indifference, as if the German refused to acknowledge the possibility of a rival. But the pattern of their performances, that autumn, was the very rhythm of rivalry: Eisenheim played on Sunday, Wednesday, and Friday nights, and Passauer on Tuesday, Thursday, and Saturday nights. It was noted that as his rival presented illusions of bold originality, Eisenheim’s own illusions became more daring and dangerous; it was as if the two of them had outsoared the confines of the magician’s art and existed in some new realm of dextrous wonder, of sinister beauty. In this high but by no means innocent realm, the two masters vied for supremacy before audiences that were increasingly the same. Some said that Eisenheim appeared to be struggling or straining against the relentless pressure of his brilliant rival; others argued that Eisenheim had never displayed such mastery; and as the heavy century lumbered to its close, all awaited the decisive event that would release them from the tension of an unresolved battle.
And it came: one night in mid-December, after a particularly daring illusion, in which Passauer caused first his right arm to vanish, then his left arm, then his feet, until nothing was left of him but his disembodied head floating before a black velvet curtain, the head permitted itself to wonder whether Herr “Eisenzeit,” or Iron Age, had ever seen a trick of that kind. The mocking allusion caused the audience to gasp. The limelight went out; when it came on, the stage contained nothing but a heap of black cloth, which began to flutter and billow until it gradually assumed the shape of Passauer, who bowed coolly to tumultuous applause; but the ring of a quiet challenge was not lost in the general uproar. The following night Eisenheim played to a packed, expectant house. He ignored the challenge while performing a series of new illusions that in no way resembled Passauer’s act. As he took his final bow, he remarked casually that Passauer’s hour had passed. The fate of the unfortunate Benedetti had not been forgotten, and it was said that if the demand for Passauer’s next performance had been met, the entire city of Vienna would have become a magic theater.
Passauer’s final performance was one of frightening brilliance; it was well attended by professional magicians, who agreed later that as a single performance it outshone the greatest of Eisenheim’s evenings. Passauer began by flinging into the air a handful of coins that assumed the shape of a bird and flew out over the heads of the audience, flapping its jingling wings of coins; from a silver thimble held in the flat of his hand he removed a tablecloth, a small mahogany table, and a silver salver on which sat a steaming roast duck. At the climax of the evening, he caused the properties of the stage to vanish one by one: the magician’s table, the beautiful assistan
t, the far wall, the curtain. Standing alone in a vanished world, he looked at the audience with an expression that grew more and more fierce. Suddenly he burst into a demonic laugh, and reaching up to his face he tore off a rubber mask and revealed himself to be Eisenheim. The collective gasp sounded like a great furnace igniting; someone burst into hysterical sobs. The audience, understanding at last, rose to its feet and cheered the great master of illusion, who himself had been his own greatest rival and had at the end unmasked himself. In his box, Herr Uhl rose to his feet and joined in the applause. He had enjoyed the performance immensely.
Perhaps it was the strain of that sustained deception, perhaps it was the sense of being alone, utterly alone, in any case Eisenheim did not give another performance in the last weeks of the fading century. As the new century came in with a fireworks display in the Prater and a hundred-gun salute from the grounds of the Imperial Palace, Eisenheim remained in his Vienna apartment, with its distant view of the same river that flowed through his childhood city. The unexplained period of rest continued, developing into a temporary withdrawal from performance, some said a retirement; Eisenheim himself said nothing. In late January he returned to Bratislava to attend to details of his father’s business; a week later he was in Linz; within a month he had purchased a three-story villa in the famous wooded hills on the outskirts of Vienna. He was forty or forty-one, an age when a man takes a hard look at his life. He had never married, although romantic rumors occasionally united him with one or another of his assistants; he was handsome in a stern way, wealthy, and said to be so strong that he could do thirty knee-bends on a single leg. Not long after his move to the Wienerwald he began to court Sophie Ritter, the twenty-six-year-old daughter of a local landowner who disapproved of Eisenheim’s profession and was a staunch supporter of Lueger’s anti-Semitic Christian Social party; the girl appears to have been in love with Eisenheim, but at the last moment something went wrong, she withdrew abruptly, and a month later married a grain merchant from Graz. For a year Eisenheim lived like a reclusive country squire. He took riding lessons in the mornings, in the afternoons practiced with pistols at his private shooting range, planted a spring garden, stocked his ponds, designed a new orchard. In a meadow at the back of his house he supervised the building of a long low shedlike structure that became known as the Teufelsfabrik, or Devil’s Factory, for it housed his collection of trick cabinets, deceptive mirrors, haunted portraits, and magic caskets. The walls were lined with cupboards that had sliding glass doors and held Eisenheim’s formidable collection of magical apparatus: vanishing bird-cages, inexhaustible punch bowls, devil’s targets, Schiller’s bells, watch-spring flowers, trick bouquets, and an array of secret devices used in sleight-of-hand feats: ball shells, coin droppers, elastic handkerchief-pulls for making handkerchiefs vanish, dummy cigars, color-changing tubes for handkerchief tricks, hollow thumb-tips, miniature spirit lamps for the magical lighting of candles, false fingers, black silk ball-tubes. In the basement of the factory was a large room in which he conducted chemical and electrical experiments, and a curtained darkroom; Eisenheim was a close student of photography and the new art of cinematography. Often he was seen working late at night, and some said that ghostly forms appeared in the dim-lit windows.
On the first of January, 1901, Eisenheim suddenly returned to his city apartment with its view of the Danube and the Vienna hills. Three days later he reappeared on stage. A local wit remarked that the master of illusion had simply omitted the year 1900, which with its two zeros no doubt struck him as illusory. The yearlong absence of the Master had sharpened expectations, and the standing-room-only crowd was tensely quiet as the curtains parted on a stage strikingly bare except for a plain wooden chair before a small glass table. For some in that audience, the table already signaled a revolution; others were puzzled or disappointed. From the right wing Eisenheim strode onto the stage. A flurry of whispers was quickly hushed. The Master wore a plain dark suit and had shaved off his beard. Without a word he sat down on the wooden chair behind the table and faced the audience. He placed his hands lightly on the tabletop, where they remained during the entire performance. He stared directly before him, leaning forward slightly and appearing to concentrate with terrific force.
In the middle of the eighteenth century the magician’s table was a large table draped to the floor; beneath the cloth an assistant reached through a hole in the tabletop to remove objects concealed by a large cone. The modern table of Eisenheim’s day had a short cloth that exposed the table legs, but the disappearance of the hidden assistant and the general simplification of design in no sense changed the nature of the table, which remained an ingenious machine equipped with innumerable contrivances to aid the magician in the art of deception: hidden receptacles or servantes into which disappearing objects secretly dropped, invisible wells and traps, concealed pistons, built-in spring-pulls for effecting the disappearance of silk handkerchiefs. Eisenheim’s transparent glass table announced the end of the magician’s table as it had been known throughout the history of stage magic. This radical simplification was not only esthetic: it meant the refusal of certain kinds of mechanical aid, the elimination of certain effects.
And the audience grew restless: nothing much appeared to be happening. A balding man in a business suit sat at a table, frowning. After fifteen minutes a slight disturbance or darkening in the air was noticeable near the surface of the table. Eisenheim concentrated fiercely; over his right eyebrow the famous vein, shaped like an inverted Y, pressed through the skin of his forehead. The air seemed to tremble and thicken—and before him, on the glass table, a dark shape slowly formed. It appeared to be a small box, about the size of a jewelbox. For a while its edges quivered slightly, as if it were made of black smoke. Suddenly Eisenheim raised his eyes, which one witness described as black mirrors that reflected nothing; he looked drained and weary. A moment later he pushed back his chair, stood up, and bowed. The applause was uncertain; people did not know what they had seen.
Eisenheim next invited spectators to come onto the stage and examine the box on the table. One woman, reaching for the box and feeling nothing, nothing at all, stepped back and raised a hand to her throat. A girl of sixteen, sweeping her hand through the black box, cried out as if in pain.
The rest of the performance consisted of two more “materializations”: a sphere and a wand. After members of the audience had satisfied themselves of the immaterial nature of the objects, Eisenheim picked up the wand and waved it over the box. He next lifted the lid of the box, placed the sphere inside, and closed the lid. When he invited spectators onto the stage, their hands passed through empty air. Eisenheim opened the box, removed the sphere, and laid it on the table between the box and the wand. He bowed, and the curtain closed.
Despite a hesitant, perplexed, and somewhat disappointed response from that first audience, the reviews were enthusiastic; one critic called it a major event in the history of stage illusions. He connected Eisenheim’s phantom objects with the larger tradition of stage ghosts, which he traced back to Robertson’s Phantasmagoria at the end of the eighteenth century. From concealed magic lanterns Robertson had projected images onto smoke rising from braziers to create eerie effects. By the middle of the nineteenth century magicians were terrifying spectators with a far more striking technique: a hidden assistant, dressed like a ghost and standing in a pit between the stage and the auditorium, was reflected onto the stage through a tilted sheet of glass invisible to the audience. Modern ghosts were based on the technique of the black velvet backdrop: overhead lights were directed toward the front of the stage, and black-covered white objects appeared to materialize when the covers were pulled away by invisible black-hooded assistants dressed in black. But Eisenheim’s phantoms, those immaterial materializations, made use of no machinery at all—they appeared to emerge from the mind of the magician. The effect was startling, the unknown device ingenious. The writer considered and rejected the possibility of hidden magic lanterns and mirrors; di
scussed the properties of the cinematograph recently developed by the Lumière brothers and used by contemporary magicians to produce unusual effects of a different kind; and speculated on possible scientific techniques whereby Eisenheim might have caused the air literally to thicken and darken. Was it possible that one of the Lumière machines, directed onto slightly misted air above the table, might have produced the phantom objects? But no one had detected any mist, no one had seen the necessary beam of light. However Eisenheim had accomplished the illusion, the effect was incomparable; it appeared that he was summoning objects into existence by the sheer effort of his mind. In this the master illusionist was rejecting the modern conjurer’s increasing reliance on machinery and returning the spectator to the troubled heart of magic, which yearned beyond the constricting world of ingenuity and artifice toward the dark realm of transgression.
The long review, heavy with fin de siècle portentousness and shot through with a secret restlessness or longing, was the first of several that placed Eisenheim beyond the world of conjuring and saw in him an expression of spiritual striving, as if his art could no longer be talked about in the old way.
The Barnum Museum: Stories (American Literature Series) Page 22