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as both “Jews” and “Poles.” Gombrowicz, who was raised Catholic but defined himself as a “secular humanist,” wrote about the poetic alliances he had at Café Ziemiańska, which was, according to him, marked as a Polish-Jewish space: “my friendship with Jews began to blossom, and in the end in the Ziemiańska I became known as ‘the King of the Jews,’ since it was enough for me to sit down at a table to be surrounded by hordes of Semites; at the time they were my most gracious listeners.”84 The elusive sense of “Jewishness” of Ziemiańska’s habitués had conflicting meanings to different people. As the historian Marci Shore has claimed, those among the Polish intelligentsia who were of Jewish origin (Tuwim, Słonimski, Wat, and Grydzewski) were “first- or second-generation assimilated Jews, Polish patriots and cosmopolitans, their families often split apart by differing responses to modernity.”85
Figure 2.5. Władysław Daszewski, caricature showing Jan Lechoń, Julian Tuwim, and Antoni Słonimski sitting at their table at Café Ziemiańska with Colonel Bolesław and Wieniawa-Długoszowski, Wiadomości literackie 36 (1928)
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