Secret Ingredients (12 page)

Yet the insistence on national, or local, tradition—on truth to
terroirs
—can give even to the best new Paris restaurants a predictability that the good new places in London and New York don’t share. The French, who invented the tradition of taking things over and then insisting that they were yours all along, are now shy about doing it. The cooking at a French restaurant must now, for the first time, be French. This tendency came to a head last spring, when a group of important French chefs actually issued a manifesto protesting the spread of exotic food combinations and alien spices in French cooking, and calling for a return to the
terroirs.

Peter Hoffman, the owner and chef of the influential Savoy, in New York, is one of those American chefs who went to France in the early eighties, were dazzled, and now find that the light has dimmed. He likes to tell about his most recent dinner at the three-star restaurant L’Ambroisie, on the Place des Vosges. “We went to L’Ambroisie and had a classic French dish: hare with blood sauce. It was fabulous, everything you want rabbit with blood to be. But then I got talked into ordering one of the chef ’s specialties, a mille-feuille of langoustines with curry, and it was infuriating. It was a French dish with powder. It was such an insular approach, as though nobody understood that curry isn’t a powder that you apply cosmetically. Nobody had read Madhur Jaffrey, or really understood that curry isn’t just a spice you shake but a whole technique of cooking you have to understand.”

As the writer Catharine Reynolds points out, the new cooking in America and England alike is really Mediterranean cooking, inspired by Italy, Tunisia, and Greece. It suits the fat-allergic modern palate better than the old butter-and-cream cooking of the north. France, which has a big window south, ought to be open to its influence, yet remains resistant. The real national dish of the French right now—the cheap, available food—is couscous. But North African cooking remains segregated in couscous parlors, and has not been brought into the main current. A fossilized metropolitan tradition should have been replaced by a modernized metropolitan tradition, yet what took its place was sentimental nationalism.

It was the invasion of American fast food, as much as anything, that made the French turn back to their own tradition and, for the first time, see it as something in need of self-conscious protection. Looking at America, the French don’t see the children of M.F.K. Fisher; they just see the flood tides of McDonald’s, which, understandably, strike fear into their hearts. The bistro became an endangered species. To make still one more
blanquette de veau
suddenly became not a habit of commonplace civilization but a form of self-defense.

Waverley Root once divided all Gaul into three fats—lard, olive oil, and butter—and said that they determined the shape of French cooking. That you might be able to cook without putting any fat in the pan at all was an unthinkable notion. The charcoal grill, the brick oven, and all the other nonfat ways of cooking now seem normal everywhere except in France. People who look at cooking more practically than philosophically think that that technical lag is the heart of the problem.

“It’s deglaze or die” is how Alexandra Guarnaschelli, an American cook in Paris, puts it. The master-sauce approach remains the basis of French cooking, whereas elsewhere it has been overthrown by the grill. The pan and the pot have always been the basic utensils of French cooking—just what was there—in the same way that the grill was the primary element of American-vernacular backyard cooking. For Americans, grilled food wasn’t new but familiar, and good cooking is made up of familiar things done right. As the excellent American chefs Chris Schlesinger and John Willoughby have pointed out, grilling forced an entirely new approach to sauce-making: with no residue to deglaze, the cook had to think in terms of savory complements rather than subtle echoes. Grilling demanded chutney, fruit mustards, spice mixes. Although the French tradition included these things, they weren’t part of the vernacular.

Alex has seen some of the predicament at first hand. She is twenty-seven; she arrived in France five years ago and, after training in Burgundy, became a
commis
at Guy Savoy’s two-star place in the seventeenth arrondissement. Within a couple of years, she had worked her way up to fish chef, and, a little while later, Savoy appointed her second-in-command at his bistro, La Butte Chaillot. (This is like a young Frenchman arriving in New York, all enthusiastic about baseball, and ending up five years later as the third baseman of the Yankees.)

The other day, over coffee on the Avenue Kléber, Alex, who is from New York (she went to Barnard, Mom’s an editor at Scribner, Dad’s a professor), said, “I decided I wanted to chop onions, so I tried the C.I.A.”—the Culinary Institute of America, the M.I.T. of American cooking—“but it was like eighteen thousand a year,
tout compris,
so I decided to go to Burgundy and chop. I started learning the French way, which is half beautiful beyond belief and half ‘Please shoot me.’ It’s by the book. Really, there’s a book, and you learn it. There’s a system for everything, a way to do it. You can’t cut the fish that way, because
ça n’est pas bon.
You can’t bone a chicken that way, because
that’s
not good. ‘We do it the way it’s always been done in France.’ When I first started at Savoy, there was one old stager who, every time I did something, would just frown and shake his head and say, ‘It won’t do, it won’t do.’ Finally, I did
exactly
what he did, and he said, ‘Good, now, always do it exactly the same way.’ So I did. You never get a real attempt to innovate, or to use new flavors. You can change an adjective, but the sentence stays the same.

“Whenever we make a classic sauce, everybody gathers around and
argues
about it. Once, we got into a two-hour argument about whether you use chervil as well as tarragon in a true béarnaise. There are certain things these days that I will not do. I will not do mayonnaise or béarnaise. Uh-uh. I don’t have time for the postgame analysis.

“Of course, there’s that tomato at Passard’s place,” she went on. “But have you seen the way the poor kid has to work to make it?”

Alex’s existence helps to explain why the new cooking went deeper in America than it could in France: in America the cooking revolution was above all a middle-class revolution, even an upper-middle-class revolution. A lot of the people who made the cooking revolution in America were doing it as a second career. At the very least, they were doing it after a liberal-arts degree; David Angelot started slicing carrots at fifteen. The most mocked of all modern American restaurant manners—the waiter who introduces himself by name—is, on reflection, a sign of something very positive. “I’m Henry, and I’ll be your waiter tonight” means, really, “You and I belong to the same social class. Tomorrow night, I could be sitting there, and you could be standing here.”

The French system of education, unrenovated for a long time, locks people in place. Kids emerge with an impressive respect for learning and erudition, and intimidated by it, too. For an American, getting a Ph.D. is a preliminary, before you go someplace else and find your real work, like opening a restaurant. Nobody thinks of changing
métiers
in France, because it’s just too hard. In America, not only the consumers of the new cooking but, more important, the producers and dealers were college-educated. I once met a pair of American academics who had gone off to live with a flock of goats and make goat cheese. They had named the goats Emily, Virginia, Jessamyn, Willa, and Ursula. It was terrific goat cheese, too.

Beyond these reasons—the missing grill, the resurgent nationalism, the educational trap—there may be an even deeper reason for the lull in French cooking. A new book,
L’Amateur de Cuisine,
by an unknown author, Jean-Philippe Derenne, which was published last year, offers an anatomy of French cooking—an effort to organize the materials, forms, and manners of the subject in a systematic way. “This cookbook is a book,” the author writes on the first page, and then attempts to create a whole taxonomy of cooking based not on folk tradition or cosmopolitan recipes but on an analysis of plants and animals and the chemistry of what happens when you apply different kinds of heat and cold to them before you eat them. He begins his market section with the minerals (a crisp page and a half), and then passes to the plants (more than a hundred pages) and the animals, divided into those of the earth and the sky and those of fresh and salt water. (Even “Serpents, Sauriens, Lézards, etc.” get their moment in the sun.) He gives a precise biological description of every imaginable thing there is to eat, then presents an exact analysis of every imaginable method of cooking it and shows how all the glories of cuisine rise out of the limitless intersections of these two forces. It is a vast, eleven-hundred-page volume, comprehensive and radiant; it resembles less a cookbook than a medieval almanac, offering a timeless, secure, benevolent universe of food. Its subject isn’t cooking. It’s
plenty.

Derenne is a modest and gentle scholar, not a cook or a critic, or even a gourmand. He is a doctor, the head of the pulmonary department at a Paris hospital. Over lunch one afternoon at Arpège, Derenne, who is a small, good-natured man, with the open face and happy appetites of a Benedictine monk, said, “The same week that
L’Amateur de Cuisine
came out, I published another book, called
Acute Respiratory Failure of Chronic Obstructive Pulmonary Disease.
” That was another thousand pages. This, surely, is a record for total weight by one author published in one week.

Derenne wrote the cookbook in seclusion, in the garden of his little house near Fontainebleau, only to find himself, on its publication, a new lion of the French culinary establishment: the man who wrote the book. He gets reverential,
cher maître
–type letters from Paul Bocuse. Passard himself sees him as a friend. Dr. Derenne doesn’t know quite what to make of it all.

“My editor said to me, when I gave him the manuscript, ‘Why, you’ve written the first humanist history of food.’ I said, ‘No, not humanist. It’s a religious book, really.’ I was inspired by a history of religion by Mircea Eliade, which attempted the same kind of logical organization: rising upward from the types of religious apparition into the possibilities of organized faith. I’ve done for cooking what that author did for belief: shown an underlying logic without attempting to make it logical.”

He went on to talk about a second volume, which he’s just started: “It may be called
Free Cuisine,
but really it will be about the rejected cuisine. About everything the world throws out. Shells and guts and leaves—the whole world of the rejected. This is religious, too, because religion depends on being able to find the holy in the ordinary. It’s putting together things banal in themselves which nonetheless become transformed into something transcendent. You know who else has this quality? Duke Ellington—he simply used what he had.”

There was something surprising about Derenne’s talk, an expansive, open, embracing ardor that a hundred years ago would have seemed more American than French. It seems possible that the different fates of the new cooking in France and America are a sign of a new relation between the two places.

A century ago, Americans used to say that what brought them to Europe was its history. At home, there was “no sovereign, no court…no aristocracy…nor ivied ruins; no cathedrals,” as Henry James’s famous list has it. What really brought Americans to the Old World, though, was the allure of power: cultural power, political power, military power—imperial power, as it existed in Europe and only there. What fascinated Whistler and James in the Old World was not its age but the extreme self-consciousness that comes with power, the way that power could be seen to shimmer through manners—the way that what you wore or how you stood (or what you ate) spelled out your place in a complicated and potent social hierarchy.

Now that that power has passed into American—or, anyway, English-speaking—hands, the trappings of power which come from extreme self-consciousness are ours, too. Even our cooking—especially our cooking—has become involved with power. Where you stand on, say, the spread of McDonald’s is a political issue, just as where you stood on the outdoor café was in France a century ago. Even the smaller issues of the palate count: most American women define their feminism, at least in part, in terms of their attitude toward the kitchen. A century ago, the modern form of that self-consciousness was invented in Paris. The limitlessly complicated relation of what you eat and where you eat it to where you stand in the social order is the subject of, for instance, the first two chapters of Maupassant’s
Bel-Ami.
But now food and cooking in France have begun to take at least a small half turn back toward their other role, as sources of nourishment, comfort, cohesion. The role of food as anxious social theatre, seen at its crudest in the endless worry in Los Angeles and New York about power tables—where you sit at Spago, what time you leave the Four Seasons—is diminishing in France. We are the worldly, corrupt ones at the table now, and the Europeans, in this regard at least, are the innocents. Even their philosophers eat for pleasure.

When the
tomate confite,
which David Angelot had been working on since nine o’clock, came out at last, Derenne tasted it. Then he said, “You see, he demonstrates for us what we knew from the first, that the tomato is a fruit. Would you call that arrogance or modesty?”

Not long after that, I finally did what I had dreaded doing, though it would have been the practical thing to do all along, which was to go back to that first restaurant and see what it was like now. I walked back and found both the hotel and the restaurant, though both had changed their names—the hotel belonged now to the Best Western chain—and, while in memory I had kept them on the same street, they were in fact a street apart. But the exterior of the restaurant was unmistakable; I found it by getting the Eiffel Tower in exactly the same area of my eye as it had occupied when I was fourteen. It was not far from—I am not making this up—the Avenue Marcel-Proust. The restaurant is now called the Tournesol, and the less expensive prix fixe is 114 francs, or about twenty dollars. I ate à la carte. I had a little foie gras, sole meunière, and a cassis sorbet.