by Adam Gopnik
Earlier this year Alice was invited to open a restaurant at the Louvre, by Mme. Helene David-Weill, the tres grande dame who is the director of the Musee des Arts Decoratifs there. An enthusiastic article in the Times gave the impression that this was a fait accompli, or nearly so. In fact in September it still existed essentially only as an enthusiasm in the eye of Alice Waters, Mme. David-Weill, and Richard Overstreet, an American painter who lives in Berkeley and Paris and has been the go-between since the beginning. (Francis Ford Coppola was the first person to suggest Alice to Mme. David-Weill.) Alice had come to Paris to move the project along, and Richard had brought her together with Antoine as a possible "principal forager," on the lines of a principal dancer, for it. Rungis was the setting for their long-awaited meeting.
Antoine Jacobsohn was in a heightened emotional state because he is in a heightened emotional state whenever he visits the Rungis market. Twenty-nine years ago Rungis replaced the great Les Halles complex, which had dominated central Paris from the fifteenth century until after the Second World War and which Zola called, in a novel he devoted to it, "The Belly of Paris." For Antoine, Les Halles was not just the belly of Paris but its heart, and for him the replacement of Les Halles by Rungis is the primordial sin of modern France—the destruction of Penn Station, Ebbets Field, and B. Altman's combined.
"When the market moved out of Les Halles," Antoine was saying, as he led our little party—it was illicit because, strictly speaking, you need a permit to shop at Rungis—"it effectively changed the relationship between pleasure and play and work in all of Paris. For centuries, because the market was at once a center for restaurants and for ordinary people, a whole culture grew up around it. Shopping and eating, the restaurant and the market, the stroller and the shopper, the artisan and the bourgeois— all were kept in an organic arrangement. And because many of the goods couldn't be kept overnight, it meant that what was left at the end of every day was given to the poor. But for trivial reasons—traffic and hygiene—they made the decision to move the market to Rungis, and left a hole in the heart of Paris. There was no place allotted here for the small artisan, for the small grower, or for the organic market."
He shook his head in disbelief. Antoine was raised in North Plainfield, New Jersey, by a French mother; he has a research fellowship at the Museum of Vegetable Culture, in the Paris suburb of La Courneuve, a degree in agricultural sciences from Cornell, and a perfect, crisp, contrary French mind trapped in an American body and voice box. Antoine has been known to give his friends an idealized poster of the twenty-four cultivated radishes—some lost, some extant—of the Ile-de-France, and he has written beautifully, not to say longingly, of the lost monstrous spinach of Viroflay and the flat onions of Vertus.
We had been joined by Sally Clarke, of Clarke's restaurant, in London, who is one of Alice's many spiritual godchildren. The two chefs seemed torn between delight and surprise—delight in the freshness and green beauty of the vegetables, surprise at the lack of variety.
"I'm going to show you the space left for the local growers," Antoine went on. We walked through the aisles of the vast, chilly airplane hangars of vegetables: bins of girolles, crates of shiny eggplants. It all looked wonderful but remarkably standardized, explaining the standardization of what the average Paris greengrocer sells.
"Imagine," Antoine said. "So many radishes gone; the artichokes of Paris, almost gone; the turnips of Vaugirard, gone. There's a variety of beans that one reads about all the time in nineteenth-century texts. But gone! We've kept some seedlings of the plants in the museum, and they could be revived."
"We'll plant them in the Tuileries," Alice said softly, but with determination. One of her dreams for the restaurant is to raise a vegetable garden right outside the door.
Antoine walked along, greeting old friends and growers. "This man has excellent tomatoes," he now whispered to Alice.
"Does he grow organically?" she asked urgently. In recent years Alice has become a fanatic of organic growing.
Antoine, who had been telling Alice how the French sense of terroir—of the taste and traditions of a local region—was more important to authentic produce in France than the precise rules of organic growing, asked the grower. The man shrugged and then explained his situation. "He says he's giving up the business, in any case, as it happens, since its becoming hopeless," Antoine said to Alice. (He failed to add that every French merchant, in every field, will always tell you that it's hopeless, he's going to give up the business; when French weapons salesmen go to China to sell missiles, they probably shrug when the Chinese start to bargain and say. Well, it doesn't matter, we're giving up the business anyway, it's a hopeless metier.)
Alice gave the grower a steady, encouraging look. "We just have to get the suppliers to adapt," she said. "That's what we did at Chez Panisse. You have to let them know there's the demand. You have to bring them along with you." In the early-morning light you could sense Alice Waterss eyes radiating the spiritual intensity that for so long has startled and impressed her friends and admirers and has set her apart from other chefs, making her a kind of materfamilias to a generation of chefs ranging from Sally Clarke to Michel Courtalhac, in Paris. (He keeps a photograph of Alice in the window of his restaurant.) Aubert de Villaine, who is the codirector of the Domaine de la Romanee-Conti, the greatest wine estate in France, speaks of her in hushed tones, less as a superior hashslinger than as a kind of cross between Emily Dickinson and La Pucelle. "There's something crystalline about her, an extraordinary purity of spirit," he said not long ago. "She's one of les vigiles en haut, the watchman in the crow's nest, seeing far ahead. The thing I most admire about Alice is the sense that the sensual is not really sensual if it is not, au fond, spiritual."
Antoine nodded at another merchant across the way. "Now, this man grows excellent asparagus," he whispered. "It's interesting. Two hundred, a hundred and fifty years ago it was always green asparagus; now the demand is for white asparagus."
He went up to the grower and said, in French, "Why is it that no one any longer grows green asparagus? When was it that people went over to white asparagus?" The man gave him an incredulous look and then said, in the beautiful clear French of the tie-de-France, "You know, I would say that what you've just stated is the exact contrary of the truth." It was a perfect Parisian tone of voice—not disputatious, just suggesting a love of the shared pursuit of the truth, which, unfortunately, happens not to be in your possession right now.
Antoine made the right response. He raised his eyebrows in polite wonder while smiling only on the left side of his face, an expression that means, How greatly I respect the vigor of your opinions, however much they may call to mind the ravings of a lunatic. "What do you mean?" he demanded.
"Well, it is my experience that everyone grows green asparagus now. It's all you see for decorative plats, that touch of green. In the magazines, for instance, among the fashionable chefs, it's all you see, green asparagus. It has a much greater decorative effect. It's obvious."
"Ah, yes, for decorative effect," Antoine agreed calmly. Everybody won.
As they were speaking, I was poking a pile of girolles nearby, and wondering if I had made a mistake in not planning to serve some kind of autumnal mushroom plate for dinner the next night. I was in a heightened emotional state because I had offered to cook dinner for Alice Waters, and I had spent most of the summer worrying about what I would cook and how it would taste. I had decided to try and sneak in a little serious shopping while I was observing Alice and Antoine. I had also decided to go out later that day and buy a new set of dinner plates. I had come to both of these decisions more or less in the spirit of a man who, having in an insane moment invited Michael Jordan over to play a little one-on-one, decides that he might as well use the occasion to put down a new coat of asphalt on the driveway.
I had made up my mind to do a lamb braised for seven hours—a gigot de sept heures, as it's known—which would be cooked in the Provencal style, with eggplant and toma
toes. But to be in Rungis at dawn with two such devoted terroiristes as Alice and Antoine, for whom cooking is meaningful only if it is an expression of the place where the things are being cooked, made me feel a little guilty. I was going to have to get the tomatoes out of a can, and though the canned tomato is absolutely typical of my own terroir, I somehow felt that they would disapprove.
Nearby Alice had found frisee and watercress and was looking at them raptly—not with the greed of a hungry man seeing dinner but with the admiration of William Bennett looking at a long marriage. "There's nothing so beautiful as French watercress," she said. "I can recall walking down the rue Mouffetard in 1965, my first year in Paris. I was a girl from New Jersey who'd grown up on frozen food, and to see the baskets and baskets of greens, so many shades of green and red!
"I walked up and down the street, my eyes unbelieving," she went on. "I had never tasted an oyster. I went through Normandy, eating eighteen at a time, and drinking apple cider, and it was so wonderful that I was just carried away, and I would fall asleep by the roadside. When I got back to Berkeley, I thought of opening a creperie, and I tried to import some of the cider and found out that there was alcohol in it. That was why I kept passing out! I thought it was just the oysters and the apple juice and France." She was lost for a moment.
"You know," Antoine said, coming over, "there used to be asparagus grown in Argenteuil, just down the river from Paris— great asparagus. And they used to have figs in Argenteuil too. The white figs of Argenteuil, they were called in the nineteenth century. The trees were bent over with weights, so that the branches could be buried in the ground, to protect them all through the winter. Yet we think of figs as a southern fruit."
"Oh, we have to have them," Alice said, her eyes moist with emotion. "The white figs of Argenteuil! We'll grow them again. It can be done, you know." We had been wandering through the airplane hangars and were standing among towers of carrots and leeks, mountains of haricots verts. She looked upward and, Pucelle-like, seemed to be seeing before her—in a vision, as though they were already tangible, edible—the white figs of Argenteuil: an improbable Berkeley Joan, imagining her France restored to glory.
I had been thinking about various menus ever since I'd had the idea of cooking dinner for Alice, and for a while I'd thought I might do a four-hour braised leg of lamb that I had found the recipe for in the Sunday magazine of the London Independent. Unfortunately I had lost the issue of the magazine. I had the phone number of the editor, but I thought that it was unprofessional journalistic practice, in this day and age, to call up a fellow scandalmongering cynic and ask him if he would mind thumbing through his back issues for a recipe.
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 an
d 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."
