Eton mess, that is, the man who stole his own story (chapter 2)

When the future is just a memory of what we remember, there is no room for surprise and the only method of survival left is self-deception. And this is exactly what my emigration was, even though it was supposed to be the solution to my problems. Fifteen years later, all I can say is, I’m not Walter Faber. It’s four in the morning and I can’t sleep. I can hear my neighbour upstairs. Did I wake him up? The floorboards in his apartment creak with his every step. At one point, I heard a buzzing noise which sounded more like a coffee grinder as it was too loud for a mechanical razor. Who kips the coffee grinder in the bedroom? I don’t like this place. It’s a very old building, possibly one of the oldest here, built of granite stone with walls at least a foot and a half thick, making the place more like a cold bunker than a cosy apartment. When I moved here a few months ago, almost nothing worked. I still can’t get used to the noise of the ventilator in the bathroom. It sounds like an aircraft taking off, especially at night, so I often turn on the hallway light and keep the bathroom door open when I need to use the loo.

It’s true, I’ve never lived my life. I don’t even know what that means. One might ask, how can I be so sure about the former without knowing the latter? Let’s see. I have buried myself in books since I was twelve. My every day was the same. The book was the first thing I took when I woke up. I was reading while eating breakfast. I read while walking to school (it’s amazing that I never got hit by a car). I read in class, keeping the book on my lap under the desk so the teacher wouldn’t see it. I read on the way home, at dinner, and for the rest of the day, and then in bed, and finally, when my mother turned off the light in my room, I read from behind a curtain with the help of street lamps. It was the same even during the summer holidays. I didn’t have to wait long for the results. Even my older brothers started to think of me as a moron, not to mention the other kids. So I watched them from behind the pages of the book without being too involved in their affairs, to the point where it’s become my nature to avoid any involvement. The question is, what was I running from? Because it was an escape, there is no doubt. My parents, perhaps?

My father was a short-tempered man, and, on top of that, he was an alcoholic. This is a particularly bad combination. I don’t have many memories of him from the time we lived together, and even those few are not good. He was a big, strong man who didn’t hesitate to use his wide leather military belt to execute punishment. But that wasn’t the worst of it. The most terrifying memory of him I hold is when one day he came home drunk, got into an argument with my mother and, at one point, he started screaming and throwing chairs around the living room. I and my siblings, all still very young, watched in horror as we stood in the hallway and cried. Years later, when I was a teenager, he knocked a hole in the door when I refused to shake his hand because he was drunk.

With my mother, it’s a different story. I know she suffered because of my father, but she was also an emotionally cold person with occasional outbursts of anger. There is just one memory of her that is engraved in my memory for life. I was five or so, and one summer day I had an accident at the playground. Embarrassed, I went back home to change. When she saw me in shorts full of excrement, she went berserk. She screamed at me if I didn’t know where the toilet was, and then she took my shorts off and put them in my mouth. What normal person does something like that to their child, or for that matter, to any child?

I left home at the age of fifteen to go to a boarding school. This was my real home. There I met some intelligent, nice people who were more parents to me than my own parents ever were. I never really came back home. I didn’t visit my parents often, even when I was still in Poland. After emigrating to the UK, I visited Poland only a few times, and one of those occasions was my mother’s funeral. Now, after all those years, I maintain a distanced, shallow relationship with my lonely father. I phone him once a week or less, and we have a small talk and that’s it. He once muttered that he regrets the past. Maybe. It doesn’t matter any more.


The neighbours called us ‘a week in hell’. To tell the truth, I’m not surprised at all. We gave them a hard time quite often. And, of course, our surname, Boruta, fit perfectly. What’s more, our parents did not lack a unique sense of humour when choosing our first names. So the oldest were the fake twins Lubomir and Dobromir (they were born in the same year, but one in January and the other in December). Next was me, Krzesimir, and after me was our only sister, Bogna, the actual twins, Ziemowit and Sobierad, and the youngest of us, Lech. It’s not difficult to imagine the amusement of the kids at school at the sound of our rarely heard old Slavic names. So the fists were used often, and we quickly earned our reputation as little thugs. We stuck together, or at least in the beginning. The fact that we fought each other for everything didn’t matter, because whenever someone from the outside interfered in our affairs, they regretted it, because in that case, we were like the proverbial musketeers – one for all, all for one.

For me, everything changed in one summer we all spent in the countryside. Our parents and grandparents worked in the field during the harvest, and we stayed on the farm. It was a hot day and I hid in the hay in a barn with a book (I was only twelve, but that was the time when I caught the reading bug). At one point, Lubek and Dobrek with Bogna entered the barn. They couldn’t see me and I wasn’t going to stop reading, so I lay in silence waiting for them to leave. I thought they just came to take something outside. How wrong I was! Lubek stood in front of Bogna, and Dobrek was behind her, a little to the side. Lubek demanded that she take off her panties and show her pussy. She refused and wanted to run away, but then they pounced on her and knocked her to the floor. Dobek sat on her chest and Lubek on her legs. She squirmed and screamed, but they were stronger. Lubek slid her panties down over her thighs and they both groped her crotch. I watched paralysed. Finally, satisfied, they released her and, threatening to kill her if she told anyone, left the barn. Weeping Bogna, still lying on the floor, pulled on her pants, got up and ran to the back of the barn. I couldn’t see her, but I heard the rear exit hinges screeching. Everything went silent.

I saw her again in the evening, in the hay cart with grandpa and grandma. It turned out that they met her sitting under one of the poplars along a bumpy dirt road leading to the meadows and took her back home. The parents were not with them. Grandpa said they drove the other cart to uncle Janusz and they were going to be back late. Throughout the evening, Bogna did not take a step away from grandma, assisting her with everything, and it was like that for the rest of the holidays. Grandma laughed that she would keep such a helpful girl forever. Lubek and Dobrek acted as if nothing had happened. Besides, I didn’t see them except in the mornings and evenings, because they usually disappeared somewhere for the rest of the day, and I didn’t look for their company, preferring to hide somewhere with a book if my friend wasn’t around. And it stayed that way even after our return to the city. Only the youngest three were still playing together.


I liked holiday trips to the countryside. The kids in the neighbourhood were almost grown up except for the youngest boy, Mateusz, who was my age and we were friends (my older brothers despised him and called him a country bumpkin). Each year, on our arrival, he was waiting for me on an old willow growing exactly in the middle of the fence between their and my grandparents’ farm. On the first day, we always walked around and he showed me what had changed from the previous summer. And then, as soon as he had finished helping with the farm, we would build a fort in the nearby forest or rummage through the attics of our neighbours’ houses, taking advantage of the fact that they were busy harvesting. And when we had enough adventures, we ran to the river to swim. He was a great swimmer and always showed a little bit in front of me by jumping into the water from an old broken dredge dumped in this part of the river. I admired his muscular, tanned figure sculpted by his work on the farm. I looked rickety next to him, bony and pale like a broomstick. He always swam naked, and that year I immediately noticed the hair on his pubic mound. I was ashamed to take off my swimming trunks, and not only because my crotch still had hardly any hair.

In spite of what my brothers said about him, Mateusz was not a rural idiot. On the contrary, he was one of the best students in his school and dreamed of studying forestry at the university to become a forester. In his room he had cases with insects attached using special long thin pins, a collection of deer antlers, and even a skull of a real wolf. His father said that if he learned well, he would give him the opportunity to study at university, because their farm was to be handed over to his older brother, and there were not many opportunities for other work in the countryside than on the farm. So he studied diligently, helped on the farm, spent every free moment in the forest, and on Sundays he served as an altar boy. In my brothers’ minds, that made him a stupid sucker. But they stayed away from him, because, despite the fact that he was a year younger, he was strong and fast, and Ludek ended up with a black eye when he fought him one day.

I liked Mateusz. He always showed me the weirdest insects and told me amazing stories about the forest, especially what his grandfather had told him about the war and the partisans. Because it was not only the Nazis who were the enemies. First, they were NKVD. Of course, his grandfather didn’t tell him the latter. It was forbidden knowledge and it was dangerous to talk about it. But Mateusz accidentally found his diary and made me swear not to tell anyone what his grandfather wrote there. I was the only one he told about it, and only because I was his best friend. When I mention it now, I think his grandfather wrote it all down because he felt he was dying and didn’t want that knowledge lost. He died in the fall of the same year. I have no idea what happened to his diary. But that’s because he wasn’t the only one who died that year, and after what happened that summer, I never went back to my grandparents again.

Eton mess, that is, the man who stole his own story (chapter 1)

At the very moment when I apprehend my being as horror of the precipice, I am conscious of that horror as not determinant in relation to my possible conduct.

Jean-Paul Sartre, Being and Nothingness

I’m a weirdo, although I’d rather call myself a nonconformist. I once read somewhere that a true weirdo doesn’t follow trends or subcultures and just does what he feels, being able to get along with most people. In fact, someone like that shouldn’t be labelled as such as he doesn’t actually conform to a stereotype. Anyway, that’s not the point. You see, many years ago, I realised that I was invisible between invisibles, but unfortunately, our invisibility is a state of mind, not a body. Most people pretend to be interested in others and often not even that. They are just bored egocentrics who try to keep the attention of the rest of the world on themselves or hunting for pleasure, or both. Just like that day when I met my old professor, whom I haven’t seen since I left university. We’d had a walk and at first he expressed his regret for my unexpected leaving, and after that he started to talk about existentialism, but soon it occurred to me that all he was thinking about was jumping into my bed. Can you imagine? Sartre as a ticket to my balloon knot. And then I realised that I was actually listening to the sound of accordions over the street and thinking about musical notation. Imagine, if you have a script with a particular piece of music, for example, Pachelbel’s Canon in D, there is no chance of two identical performances, with one exception – the music is played by a machine. A man can’t do that and every performance is slightly different. We call it interpretation, but, in fact, it is associated with our limitations, that actually make us unique. It’s like the connection between imagination and the ability to forget. Machines never forget anything. I think that the core of humanity, our spirit, is in our deficiencies and sins. The first one differs us from machines, the second one from other animals. And when I was following this stream of consciousness, it brought me to the Japanese garden – poor fish listening to a group of accordionists performing Stockhausen’s Klavierstücke – which reminded me of Linklater’s Waking Life, you know, this over-intellectualised humbug, which I love anyway, and then I woke up and asked myself – what is self-awareness? And I realised that my favourite tale is reality… the reality of thought. Pathetic! You’d be surprised at how negligible it is all I’ve done in front of this little agitation of the brain which we call thought. Let me say that nothing really stands for. In the next twenty years or so, I will be just another genteel, old-fashioned gentleman, dressed in a pin-striped suit and a chesterfield coat, leaning on a mahogany cane with a stylized silver handle, who walks quietly through the narrow alleys between rows of gravestones, most of which remember the Georgian era, from time to time smoothing his greying hair blown by strong gusts of wind and wondering how he left home for a morning stroll without his favourite trilby. Damn!

Actually, I should probably start again, from the very beginning. I came here in a second wave of migration from Eastern Europe. It was a time when hardly anyone frightened Brits, or English, to be precise, of the scourge of Romanians and Bulgarians, and my countrymen who came here shortly after the accession of Poland to the EU gave us a good reputation, to the extent that, seeking work, Lithuanians, Estonians, Czechs, and others began to pretend to be Poles. For some reason, I chose Scotland, although for some time I thought it would be better to choose Ireland. Not that I have anything against guys in skirts. It just always seemed to me that the Poles would be spiritually closer to the Irish since we share three common diseases: the hereditary transmission of historical disorders, the Catholic Church and alcohol dependence. Once, I even told one Irishman that Poles were Irish in a bad mood. Then the economy crashed and I was glad that I wasn’t there. I know that’s very opportunistic. Besides, the Scots turned out to be cool people as well. Especially with their hopeless struggle for independence and the ability to laugh at themselves (the humorous version of Scotland the Brave by the Corries sang during the Scottish National Party annual conference – priceless).

All this time, I was looking for contact with another human being, a native, both avid and reserved for him, with an ambivalent attitude towards his disregard of the rest of the world. However, this suddenly engendered desire for the other did not improve my mood. Could I indeed expect anything more than the consternation at the sound of linguistic curiosities, committed by me every time I was trying to formulate a thought more complicated than the question about the amount of weekly emoluments? This overwhelming inadequacy of expression, tormenting like reflux, mercilessly deformed, vaguely outlined, three-quarter view of the collective hero, which I seemed to myself to be in my decomposed identity. Furthermore, initially invisible, progressive disintegration deprived me of contact with consecutive elements of the incomprehensible structure, baptised once with the prosaic name Pole. And into this particular decay he was entering, he – the stranger, the native.

And so he visited me once, with all the staffage of a pupil of Oxbridge, and watching as I tore coloured paper in which a gift for me was wrapped, he casually corrected the double Windsor knotted impeccably with the proficient hands of a former RAF pilot. It was a book, British Culture: An Introduction by David P. Christopher. Nightmarish cover with a picture of a factory with a North African minaret-like tower. At my questioning look, he explained that this small gift should help me a little bit to understand what Britishness is, to characterize what I apparently bleated to him during my last visit to his house. Having mumbled a not very coherent thanks, I began a cursory look at the contents of the book, thus giving myself time to reign over the confusion which made me his unexpected appearance on the thresholds of the panopticon, where in those days I was forced to stay.

To face him, his rootedness, this whole being of the autochthon, which is so incongruent, despite the etymological similarity, with my bywać (an untranslatable Polish word for being but in a casual manner). After all, seemingly at least, we were alike – two villagers from the global hamlet, network nomads, devoted consumers of pop culture, etc., etc., etc. However, what differentiated us from one another in a fundamental way was his sense of connectedness, a source of effortless self-love. I, the eternal wanderer, despite or even against my qualities, didn’t feel able to face him, talk to him as equal to equal. Not that I let myself be pushed around, and he, as a matter of fact, wouldn’t let himself offend me with the word or the gesture. And, I think, he was even a little curious about me, though his interest was somewhat inattentive, in the inverted commas of an indulgent smile. So what was the problem? What was my problem? Was that incurable complex of Polishness entirely to blame?

Poland, this strange country on the eastern frontiers of Europe, has been the self-proclaimed bulwark of the civilized West, the last bastion of Christianity, for centuries, with its own breast defending access into the continent for the hordes of various sorts, whether it’s for the Tartars, Turks, or Russia, which, after all, is more in the spirit of Asia than Europe, bleeding regularly from two neighbouring powers – Germany and the said Russia – and still heavily intoxicated after half a century of the communist order, which ended not so long ago. Raised in its homogeneous culture, almost my entire life I had no doubt who I was. With deep emotion, I recited the words of the Catechism of the Polish child, that I’m a little Pole and for the acquired with blood and scars homeland I ought to give my life, because I’m its graceful child and I love it dearly. No matter that half of this Fatherland, once grandiloquently called the Regained Territories, de facto was a bit of Germany, thrown at us by Stalin, with the approval of Messrs. Churchill and Roosevelt, to wipe away our tears after losing the Eastern Borderlands. Anyway, we Poles, over the centuries, have already gotten used to the dramatic changes in borders, including their loss. And we can probably only give thanks to Divine Providence that Stalin didn’t make our Republic into another Soviet republic. Our brothers Lithuanians were, in this matter, a lot less fortunate.

The memory of that event made it clear to me that now, although subjected to different pressures, so different from anything that caused me there, in the country, I’m not able to prevent the deterioration of the style with which I struggle when seeking expression of somewhat exalted individuality, and despite some imprecision, resulting from my own powerlessness rather than the essence of the matter, it begins to reach out to me what needs to face the man beyond the pale of convention. Seclusion. And yet, the irresistible desire to be someone amongst, even at the cost of remaining anybody, and just to see if it’s enough to make up for the context of belonging as such, even if in practice this would mean the necessity to tear the Homeland out from oneself, is not far behind the will to preserve critical subsistence. In all of this, there is also some hidden inconsistency – to threaten the community can be insofar as it considers its own triviality therein. Exactly! Therein or in the face of it?