Downstairs, another of the Americans is slicing butter and teasing Guilhem about his D.C. plans. “Look at this butter,” he says to himself. “That’s not fucking Land O’Lakes.” He turns to Guilhem. “Hey, forget about D.C.,” he says. “It’s cold. There are no women. Where you want to go is California. That’s the promised land. Man, that’s a place where you can cook and have a life.”
Guilhem looks genuinely startled, and turns to speak. “You can?” he says, softly at first, and then louder, calling out to the back of the American cook as he races up the stairs with the butter pats for the dining room. “You can?”
Most people who love Paris love it because the first time they came they ate something better than they had ever eaten before, and kept coming back to eat it again. My first night in Paris, twenty-five years ago, I ate dinner with my enormous family in a little corner brasserie somewhere down on the unfashionable fringes of the sixteenth arrondissement. We were on the cut-rate, American-academic version of the Grand Tour, and we had been in London for the previous two days, where we had eaten steamed hamburgers and fish-and-chips in which the batter seemed to be snubbing the fish inside it as if they had never been properly introduced. On that first night in Paris, we arrived late on the train, checked in to a cheap hotel, and went to eat (party of eight—no, party of nine, one of my sisters having brought along a boyfriend), without much hope, at the restaurant at the corner, called something like Le Bar-B-Que. The prix-fixe menu was fifteen francs, about three dollars then. I ordered a salade niçoise, trout baked in foil, and a cassis sorbet. It was so much better than anything I had ever eaten that I nearly wept. (My mother, I am compelled at gunpoint to add, made food like that all the time, too, but a mother’s cooking is a current of life, not an episode of taste.) My feelings at Le Bar-B-Que were a bit like those of Stendhal, I think it was, the first time he went to a brothel: I knew that it could be done, but I didn’t know there was a place on any corner where you could walk in, pay three dollars, and get it.
That first meal in Paris was for a long time one of the few completely reliable pleasures for an American in Europe. “It was the green beans,” a hardened New Yorker recalled not long ago, remembering his first meal in Paris, back in the late forties. “The green beans were like nothing I had ever known,” he went on. He sat suddenly bolt upright, his eyes alight with memory.
Now, though, for the first time in several hundred years, a lot of people who live in France are worried about French cooking, and so are a lot of people who don’t. The French themselves are, or claim to be, worried mostly about the high end—the end that is crowded into the Passard kitchen—and the low end. The word crise in connection with cooking appeared in Le Monde about a year ago, with the news that a restaurant near Lyon, which had earned three Michelin stars, was about to close. Meanwhile, a number of worrying polls have suggested that the old pyramid of French food, in which the base of plain dishes shared by the population pointed upward to the higher reaches of the Grande Cuisine, is collapsing. Thirty-six percent of the French people polled in one survey thought that you make mayonnaise with whole eggs (you use only yolks), 17 percent thought that you put a travers de porc in a pot-au-feu (you use beef), and 7 percent believed that Lucas Carton, the Paris restaurant that for a century has been one of the holiest of holies of haute cuisine, is a name for badly cooked meat. More ominously, fully 71 percent of Frenchmen named the banal steak-frites as their favorite plat; only people past sixty preferred a blanquette de veau, or a gigot d’agneau, or even a pot-au-feu, all real French cooking. (The French solution to this has been, inevitably, to create a National Council of Culinary Arts, connected to the Ministry of Culture.)
To an outsider, the real crise lies in the middle. That Paris first-night experience seems harder to come by. It is the unforced superiority of the cooking in the ordinary corner bistro—the prix-fixe ordinaire—that seems to be passing. This is partly a tribute to the international power of French cooking, and to the great catching-up that has been going on in the rest of the world for the past quarter century. The new visitor, trying out the trout baked in foil on his first night in Paris, will probably be comparing it with the trout baked in foil back home at, oh, Le Lac de Feu, in Cleveland—or even back home at Chez Alfie, in Leeds, or Matilda Qui Danse, in Adelaide—and the trout back home may just be better: raised wild or caught on the line. Even the cassis sorbet may not be quite as good as the kind he makes at home with his Sorbet-o-matic.
The fear—first unspoken, then whispered, then cautiously enunciated, and now loudly insisted on by certain competitors—is that the muse of cooking has migrated across the ocean to a spot in Berkeley, with occasional trips to New York and, of all places, Great Britain. People in London will even tell you, flatly, that the cooking there now is the best in the world, and they will publish this thought as though it were a statement of fact, and as though the steamed hamburger and the stiff fish had been made long ago in another country. Two of the best chefs in the London cooking renaissance said to a reporter not long ago that London, along with Sydney and San Francisco, is one of the capitals of good food, and that the food in Paris—“heavy, lazy, lacking in imagination”—is now among the worst in the world.
All this makes a Francophile eating in Paris feel a little like a turn-of-the-century clergyman who has just read Robert Ingersoll: you try to keep the faith, but Doubts keep creeping in. Even the most ardent Paris lover, who once blessed himself at every dinner for having escaped Schrafft’s, may now find himself—as he gazes down one more unvarying menu of boudin noir and saumon unilatéral and entrecôte bordelaise and poulet rôti, eats one more bland and buttery dish—feeling a slight pang for that Cuban-Vietnamese-California grill on Amsterdam Avenue, or wondering whether he might, just possibly, enjoy the New Sardinian Cooking, as featured that week on the cover of New York.
I would still rather eat in Paris than anywhere else in the world. The best places in Paris, like the Brasserie Balzar, on the Rue des Écoles, don’t just feed you well; they make you happy in a way that no other city’s restaurants can. (The Balzar is the place that plays Gallant to the more famous Brasserie Lipp’s Goofus.) Even in a mediocre Paris restaurant, you are part of the richest commonplace civilization that has ever been created, and that extends back visibly to the previous century. In Paris, restaurants can actually go into a kind of hibernation for years, and awaken in a new generation: Lapérouse, the famous swanky nineteenth-century spot, has, after a long stretch of being overlooked, just come back to life, and is a good place to eat again. Reading Olivier Todd’s biography of Camus, you discover that the places where Camus went to dinner in the forties (Aux Charpentiers, Le Petit St. Benoît, Aux Assassins) are places where you can go to dinner tonight. Some of Liebling’s joints are still in business, too: the Beaux-Arts, the Pierre à la Place Gaillon, the Closerie des Lilas.
These continuities suggest that a strong allegiance to the past acts as a drag on the present. But, after several months of painstaking, tie-staining research, I think that the real problem lies in the French genius for laying the intellectual foundation for a revolution that takes place somewhere else. With movies (Méliès and the Lumière brothers invented the form, and then couldn’t build the industry), with airplanes, and now even with cooking, France has again and again made the first breakthrough and then gotten stalled. All the elements of the new cooking, as it exists today in America and in London—the openness to new techniques, the suspicion of the overelaborate, the love of surprising juxtapositions—were invented in Paris long before they emigrated to London and New York and Berkeley. But in France they never coalesced into something entirely new. The Enlightenment took place here, and the Revolution worked out better somewhere else.
The early seventies, when I was first in France, were, I realize now, a kind of Indian summer of French haute cuisine, the last exhalation of a tradition that had been in place for several hundred years. The atmosphere of French cooking was everywhere in Paris then: t
hick smells and posted purple mimeographed menus; the sounds of cutlery on tables and the jowly look of professional eaters emerging blinking into the light at four o’clock.
The standard, practical account of the superiority of French cooking was that it had been established in the sixteenth century, when Caterina de’ Medici brought Italian cooks, then the best in the world, to Paris. It was not until after the French Revolution, though, when the breakup of the great aristocratic houses sent chefs out onto the street looking for someone to feed, that the style of French cooking went public. The most famous and influential figure of this period—the first great chef in European history—was Antonin Carême, who worked, by turns, for Talleyrand, the future George IV, Czar Alexander I, and the Baroness de Rothschild. He invented “presentation.” His cooking looked a lot like architecture, with the dishes fitted into vast, beautiful neoclassical structures.
The unique superiority of French cooking for the next hundred years depended on the invention of the cooking associated with the name Auguste Escoffier. Escoffier’s formula for food was, in essence, the same as Jasper Johns’s formula for Dada art: take something; do something to it; then do something else to it. It was cooking that rested, above all, on the idea of the master sauce: a lump of protein was cooked in a pan, and what was left behind in the pan was “deglazed” with wine or stock, ornamented with butter or cream, and then poured back over the lump of protein. Escoffier was largely the creature of courtiers and aristocratic patrons; the great hoteliers of Europe, and particularly César Ritz, sealed in place the master-sauce approach that remains the unchallenged basis of haute cuisine.
It was also an article of faith, dating, perhaps, to Alexandre Dumas père’s famous Grand Dictionnaire de Cuisine, that the cooking of Carême and Escoffier had evolved from a set of provincial folk techniques. At the heart of French food lay the pot-au-feu, the bouillon pot that every peasant wife was supposed to keep on her hearth, and into which, according to legend, she threw whatever she had, to stew for the day’s meal. French classic cooking was French provincial cooking gone to town.
I heard another, more weirdly philosophical account of this history, from a professor named Eugenio Donato, who was the most passionately intellectual eater I have ever known. Armenian-Italian, reared in Egypt and educated in France, he spoke five languages, each with a nearly opaque Akim Tamiroff accent. (“It could have been worse,” he said to me once, expertly removing one mussel with the shell of another as we ate moules marinière somewhere on the Place de la Sorbonne. “I had a friend whose parents were ardent Esperantists. He spoke five languages, each with an impenetrable Esperanto accent.”) Eugenio was a literary critic whom we would now call a post-structuralist, though he called what he did “philosophical criticism.”
Most of the time, he wandered from one American university to another—the Johnny Appleseed or Typhoid Mary of deconstruction, depending on your point of view. He had a deeply tragic personal life, though, and I think that his happiest hours were spent in Paris, eating and thinking and talking. His favorite subject was French food, and his favorite theory was that “French cooking” was foreign to France, not something that had percolated up from the old pot-au-feu but something that had been invented by fanatics at the top, as a series of powerful “metaphors”—ideas about France and Frenchness—which had then moved downward to organize the menus and, retrospectively, colonize the past. “The idea of the French chef precedes French cooking” was how he put it. Cooking for him was a form of writing—Carême and Escoffier had earned their reputations by publishing cookbooks—with literature’s ability to make something up and then pretend it had been there all along.
The invention of the French restaurant, Eugenio believed, depended largely on what every assistant professor would now call an “essentialized” idea of France. One proof of this was that if the best French restaurants tended to be in Paris, the most “typical” ones tended to be in New York. Yet the more abstract and self-enclosed haute cuisine became, the more inclined its lovers were to pretend that it was a folk art, risen from the French earth unbidden. For Eugenio, the key date in this masquerade was 1855, when the wines of Médoc were classified into the famous five growths in which they remain today. “The form of metropolitan rationalization being extended to the provincial earth, in the guise of the reflection of an order locked in the earth itself,” he announced once, bringing his fist down on the tablecloth. He was a big man, who looked uncannily like John Madden, the football coach.
On that occasion, we were eating lunch in one of the heavy, dark, smoky Lyon places that were popular in Paris then. (There is always one provincial region singled out for favor in Paris at any moment—“privileged” would have been Eugenio’s word. Then it was Burgundy; now it is the southwest. This fact was grist for his thesis that the countryside was made in the city.) The restaurant was, I think, someplace over in the seventh—it may have been Pantagruel, or La Bourgogne. At lunch, in those days, Eugenio would usually begin with twelve escargots in Chablis, then go on to something like a filet aux moelles—a fillet with bone marrow and Madeira sauce—and end, whenever he could, with a mille-feuille.
The food in those places wasn’t so much “rich” as deep, dense. Each plat arrived looking mellow and varnished, like an old violin. Each mouthful registered like a fat organ chord in a tall church, hitting you hard and then echoing around the room: there’s the bass note (the beef), there’s the middle note (the marrow), and there’s the treble (the Madeira in the sauce).
It couldn’t last. “We have landed in the moment when the metaphors begin to devour themselves, the moment of rhetorical self-annihilation,” Eugenio once said cheerfully. This meant that the food had become so rich as to be practically inedible. A recipe from the restaurant Lucas Carton I found among a collection of menus of the time which Eugenio bequeathed to me suggests the problem. The recipe is for a timbale des homards. You take three lobsters, season them with salt and pepper and a little curry, sauté them in a light mirepoix—a mixture of chopped onions and carrots—and then simmer them with cognac, port, double cream, and fish stock for twenty minutes. Then you take out the lobsters and, keeping them warm, reduce the cooking liquid and add two egg yolks and 150 grams of sweet butter. Metaphors like that can kill you.
Something had to give, and it did. The “nouvelle cuisine” that replaced the old style has by now been reduced to a set of clichés, and become a licensed subject of satire: the tiny portion on the big oval plate; the raspberry-vinegar infusion; the kiwi. This makes it difficult to remember how fundamental a revolution it worked in the way people cooked. At the same moment in the early seventies, a handful of new chefs—Michel Guérard, Paul Bocuse, Alain Senderens—began to question the do-something-to-it-then-do-something-else-to-it basis of the classic cooking. They emphasized, instead, fresh ingredients, simple treatment, an openness to Oriental techniques and spices, and a general reformist air of lightness and airiness.
The new chefs had little places all around Paris, in the outlying arrondissements, where, before, no one would have traveled for a first-rate meal: Michel Guérard was at Le Pot-au-Feu, way out in Asnières; Alain Dutournier, a little later, settled his first restaurant, Au Trou Gascon, in the extremely unfashionable twelfth. In the sad, sedate seventh arrondissement, Alain Senderens opened Archestrate, first in a little space on the Rue de l’Exposition, in the shadow of the Eiffel Tower, and then on the Rue de Varenne.
From the beginning, the new cooking divided into two styles, into what Eugenio identified as “two rhetorics,” a rhetoric of terroirs and a rhetoric of épices—soil and spice. The rhetoric of the terroirs emphasized the allegiance of new cooking to French soil; the rhetoric of the épices emphasized its openness to the world beyond the hexagon. The soil boys wanted to return French cooking to its roots in the regions; the spice boys wanted to take it forward to the new regions of outremer. Even as the new cooking tried to look outward, it had to reassure its audience (and itself) that it was
really looking inward.
On the surface, the beautiful orderly pattern continues. Alain Senderens is now in Michel Comby’s place at Lucas Carton and has replaced the timbale des homards cooking with his own style. Senderens’s Rue de Varenne Archestrate is now occupied by Alain Passard, the Senderens of his generation, while the original Archestrate is occupied by a talented young chef and his wife, just starting out, who have named the restaurant after their little girl: La Maison de Cosima.
But, twenty-five years later, the great leap forward seems to have stalled. A large part of the crise is economic: a hundred-dollar lunch is a splurge, a four-hundred-dollar lunch a moral dubiety. Worse, because of the expense, the cooking at the top places in Paris is no longer a higher extension of a commonplace civilization. It is just three-star cooking, a thing unto itself, like grand opera in the age of the microphone. Like grand opera, it is something that will soon need a subsidy to survive—the kitchen at Arpège depends on regular infusions of range-struck Americans to fill the space left by the French kids who no longer want to work eighteen-hour days for very little money while they train.
And it is like grand opera in this, also: you can get too much of it, easily. It is, truth be told, often a challenge to eat—a happy challenge, and sometimes a welcome one, but a challenge nonetheless. It is just too rich, and there is just too much. The new cooking in France has become a version of the old.
At Lucas Carton, you begin with, say, a plate of vegetables so young they seem dewy, beautifully done, but so bathed in butter and transformed that they are no longer particularly vegetal; and then you move on to the new lobster dish that has taken the place of the old one. Where the old lobsters were done in a cowshedful of cream, the new lobsters are done, épice style, with Madagascar vanilla bean. This is delicious, with the natural sugar of the lobster revealing the vanilla as a spice—although, for an American, the custard-colored sauce, dotted with specks of black vanilla, disconcertingly calls to mind melted lunchroom ice cream. For dessert, you might have a roasted pineapple, which is done on the same principles on which Passard’s tomatoes are braised: it ends up encrusted in caramel. This is delicious, too, though intensely sweet. Lunch at Lucas these days can fairly be called Napoleonic or Empire: the references to the revolutionary principles are there, but finally it’s in thrall to the same old aristocratic values.
Secret Ingredients Page 10