Paris to the Moon (32 page)

Then, this summer, I came upon a copy of a twenty-five-year-old recipe book written by the wonderful (and blind) food writer Roy Andries de Groot. The book was called
The Auberge of the Flowering Hearth.
Half cookbook, half
Lost Horizon
remake, it tells about a little inn—the Auberge of the Flowering Hearth— that the author discovered in the French Alps, while he was on an assignment to write something on how the monks down there make Chartreuse. The menu called for mussel soup, poached pears, and a
gigot de mouton de sept heures—
the same slow-cooked lamb that I had lost the recipe for but, in this case, given the whole, classic nine yards, or seven hours. Sounded great and was in the right spirit for the occasion, part of the history of the American love of French cooking.

Then I had another inspiration. As Alice Waters would have wanted, my childhood had been a series of intense family dinners, evening after evening, with their own set of "social protocols," and one of the most cherished of these family dinnertime protocols was known as Getting Someone Else to Do the Work. I decided to call Susan Herrmann Loomis, who lives in Normandy, and ask her to come to Paris to help me cook. Susan is the author of books on French and American country cooking and has a ClA-worthy gift for going into deep cover in a strange region and coming out with all its secrets. She cheerfully agreed to help, and after much discussion—she felt that the mussels would be too similar in color to the
gigot, a
feat of previsualization that increased my respect for the things a professional cook knows that an amateur doesn't—we decided that we would cook together. We scoured markets and arrived at a menu: steamed autumn vegetables with
aioli,
or garlic mayonnaise; the seven-hour lamb with eggplant and tomatoes; and an apple tart with rosemary. I went out and got the best bottle of Chartreuse I could find, to keep it honest to de Groot's memory.

While we prepared, Alice continued her tour of Paris. The idea of a restaurant turned out to have been something of an afterthought at the Musee des Arts Decoratifs, which is an annex of the Louvre, out on the rue de Rivoli. For many years, it had been a sleepy, unattended institution, filled with old clocks and settees. Mme. David-Weill's reign devoted a recent exhibition to the Tati stores, a kind of French Woolworth's, and has promised in general to be much more swinging. Still, the space that had been put aside for eating, though it looked out from the back of the museum onto the Tuileries gardens, lacked some of the amenities of modern restaurants. "It's all those kinds of basic things,"Alice explained after she had seen it. "Where do the employees wash their hands? Where are the umbrellas for the rainy days? It's only ninety covers, which is even fewer than Chez Panisse." She went on, diplomatically, "It's really more of a tearoom size than anything else. I worry that the space is too small to express what we'd like to express."

In a kind of mission statement, she has described the restaurant as she imagines it: "A platform, an exhibit, a classroom, a conservatory, a laboratory, and a garden. It must be, in a phrase, an art installation in the form of a restaurant, expressing the sensuousness of food and putting people in touch with the pleasures of eating and with the connection between those pleasures and sustainable agriculture. . . .All the elements of the collaboration, from the menu to the decor, will clearly demonstrate where the food comes from and how it was grown. The emphasis is going to be on the food, the kind that makes eating a soul-nourishing experience. Amid the grandeur of the Louvre, the restaurant must feel human, reflecting the spirit of the farm, the
terroir,
and the market, and it must express the humanity of the artisans, cooks, and servers who work there."

Yet Alice seemed unperturbed by the difficulties; she has the sublime California confidence that all physical problems are susceptible to a little intense spiritual pressure. "I'm not worried," she said. "If we can solve the space problem, everything else will fall into place. I don't really want it to be an extension of Chez Panisse in Paris. There will be a vegetable garden, but more important will be establishing a relation to a whole network of suppliers. I'm going to work with Eiko Ishioka, the great Japanese designer, who will do an inspired job. And now I've found my forager, in Antoine. This restaurant could be the next step. It could be a statement about diversity on so many levels. It could be the next part of an effort to keep people from perceiving life in the unified way that the mass culture demands." (When she's asked if her daughter, Fanny has ever gone to a McDonald's, she answers, carefully, "She may have. During a soccer match or something. But I've told her that while she's free to do it if she wants to, I would rather not get involved in that kind of activity")

Alice is acutely aware that there are people who see something hypocritical or unreal about a woman who presides over an expensive restaurant preaching against commercial culture. This is silly, of course—if there's going to be a faith, somebody's got to live in the Vatican—but it is also false on its own terms. She has scrupulously kept Chez Panisse out of mass merchandising of any kind. There are no Chez Panisse frozen foods, no Chez Panisse canned sauces, no Chez Panisse pasta. There are only cookbooks and a line of granola. Alice Waters is in every way the anti-Wolfgang Puck. (People who know insist that the restaurant still makes remarkably little money for such a famous place.) In a speech she made recently to teachers involved with the "garden in every school" project, in California, she pointed out that "all too many kids—both rich and poor—are disconnected from civilized and humane ways of living their lives," and then added the Berkeley Basic Truth: "The sensual pleasure of eating beautiful food from the garden brings with it the moral satisfaction of doing the right thing for the planet and for yourself."

Most people feel that Alice is the figure par excellence of the great Berkeley Transformation, in which the wise children ate the revolution before it had a chance to eat them. Kermit Lynch, the wine importer, who has done more than anyone else to bring the organic revolution to French winemaking (and has been called a "hopeless romantic" for his efforts), is a product of the same history. "Alice and I both started our businesses around the same time," he recollected recently. "She started cooking for an underground newspaper in San Francisco, and I was working for the
Berkeley Barb—
and there we were. Who could have imagined that we'd end up this way? It was very political what she was doing then, and it still is." Alice herself traces the crucial moment for the creation of Chez Panisse to the defeat of Robert Scheer, now a well-known journalist in Los Angeles, whose congressional campaign she had worked for in 1966. "I was so crushed, and I thought, I'm just going to start my own world," she says.

It may be this reconciliation of Utopian politics and aristocratic cooking, more than anything else, that has divided the cooking cultures of France and America. The
soixante-huitards
were as disappointed in France as they were in America, but they drove their political disappointment into more political disappointment. The culture that the French radicals were countering, after all, was already epicurean; there was no cultural space to be found in expanding it. The counterculture in America had just the opposite situation—it was Nixon who ate cottage cheese with ketchup—and anyway, the counterculture in America liked pleasure; its anthem was "Feed Your Head," not "Clear Your Head."

Over time, an obsession with sex and drugs slid imperceptibly into an obsession with children and food. This obsessiveness is what separates Alice Waters from all the other "Anglo-Saxon" restaurateurs who have arrived in Paris recently to open restaurants. (Sir Terence Conran, the London food lord, has just remade an old cabaret on the rue Mazarine, for instance, bringing the new English style to Paris.) For Alice, the idea of making the millennial restaurant in France is a way of closing a romantic circle. Like de Groot, she sees France as the cradle of organic culture in every sense: "The restaurant I imagine is a way of repaying that debt to France, of Americans taking the best of ourselves, instead of the worst of ourselves, to help recall the French to their own best traditions, a way that my generation can repay the debt we owe to France."

On the day of our dinner Kenneth Starr's report had just appeared, and all afternoon friends from New York were calling me about it. Susan Loomis and I ran back and forth from the study to the kitchen, doing a lot of "Can you believe what he's saying?" (and also a fair amount of "Can you believe what they were doing?"). I was trying to adjust the heat on the lamb when the phone rang, from Luke's school. Once again, as he often had since the term began, he had refused to take a nap, and the school wanted me to bring him home. I sighed, forgot about the report, checked the lamb, left Susan in the kitchen, and raced off to pick him up. (I thought ruefully that you could bet a million dollars that if he were in a school in New York, there would be a Nap-Averse Support Group, a special room for the dormitively challenged, and a precedent-setting lawsuit launched by the attorney father of an earlier child, guaranteeing the right of every child to refuse a nap. But this was Paris: strictly no nap, no school.) I hesitated about leaving the lamb in the oven untended, but then decided, well, seven hours. . . . Throughout the afternoon, instead of feeling, as I had hoped, like Roy de Groot luxuriating in the Alps, I felt a lot like Ray Liotta spinning in the last reel of
Goodfellas,
when he's cooking veal for his crippled brother, and the police helicopter is circling overhead, and he and the mule who's carrying the cocaine have to go and get her lucky hat.

How was the lamb? The evening went well, though all through dinner the Starr report was being taxed to us by a friend; pages— four hundred of them—kept churning out of the machine, just a room away. You couldn't help hearing them as they arrived, and every now and then I would go in and peek at the latest revelation. There was an odd symmetry: on the one hand, at our dinner table the high priestess of the American generation that has come to believe that only through refined sensual pleasure can you re-create an ideal America; on the other, page after page of legal detail documenting the existence of those who believe that talking about ideals while pursuing sensations is just what makes this generation such a bunch of louses. It was a kind of two-course meal of radical hedonism and extreme puritanism, both as American as, well, apple pie.

But how was the lamb
? Alice spoke freely about the problems that the space at the Louvre represented. Listening between the sentences, you could deduce that if she had not lost heart, she had, at least, a larger sense of how vast and difficult a project it promised to be. Susan Loomis's
aioli
was fabulous. People talked, as they do everywhere, about Clinton and Monica.

But
How was the lamb
? The wine was excellent. The
tarte aux pommes
was fine.

And the lamb
? Well. The lamb had a strong resemblance to a third baseman's mitt—if I had Antoine Jacobsohns gift for precision, I would compare it to Buddy Bell's glove, circa 1978—with interesting hints of Naugahyde, kapok, and old suede bomber jacket. There were plenty of white beans, though, and some sauce, so everyone pushed it around politely on the plate. I think I know now what went wrong: after three years of a French oven, I realized that it was easy to forget that American cookbooks were still written, so to speak, in Fahrenheit. De Groot's two hundred degrees were almost half as hot as the two hundred degrees of my Celsius oven.

I also saw that Alice Waters didn't notice. If you are playing tennis with Martina Hingis, she does not notice when your backhand is off, because she does not notice when your backhand is on. What you have is not what she would call a backhand. At least I was able to explain to the company that the lamb came from Roy de Groot's book, and I talked about what a haunting image it gave of a now-vanished French cooking culture: the iron pots on the hearth, the shy Provencale lady in the kitchen, the daily bounty from the farms and the hunters. Alice got that look in her eye. "I love that book," she said. "And I went on an expedition to the Alps just to find the auberge."

Did that perfect auberge really exist? I asked.

"Well, no, not really. Not exactly," she said, in a tone that sounded like "not at all." "I mean, yes, it didn't, not like that." She thought for a moment. "Of course, it existed for him. It still exists for us, in the minds of the people around this table. Maybe that's where the ideal restaurant always will be."

***

Postscript: After Alice Waters left Paris,
Le Figaro
published an interview with her in which she gently reviewed her concerns about the Rungis market. the markets in paris are shocking! was the headline on the piece, whose effect, from a PR point of view, was like that of a Japanese baseball manager who, after a trip to Yankee Stadium, is quoted in a headline saying, "You call that a ballpark?" Alice Waters is learning that the real France is an inscrutable, hypersensitive place.

I have come to suspect that what is called a seven-hour lamb was really meant to be seven-hour mutton. I am aware of course that there may be other, better recipes for this dish and other, more careful cooks who have prepared it. (The four-hour lamb was great.) But it is also my suspicion that like so many vanishing things in French cooking, the seven-hour recipe was actually made for harder sheep in tougher times. In the late-modern world, where we get all the pleasure we can as soon as we can get it and on any terms we can, and none of us wants to take a nap, for fear of missing some pleasure we might otherwise have had— in a world like that, as I say, there may just be no place left for the seven-hour
gigot.

A MACHINE TO DRAW THE WORLD, CRISTMAS JOURNAL 4