au centre :Jack Wild - Gavin l' apprenti de Melius

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Demy displays a subdued sense of rage against his authority figures throughout, but it bubbles to the surface in the final scenes. His fairy tale certainly possesses a very adult subtext, engaged and angry. It has some of the spirit of Angela Carter’s worldly recasting of the old stories – sharp and wise. The cast of fairy tale villains, shaded incontemporary colours, are given particular prominence in Demy’s sombre fable. But we start with the wagon of a travelling troupe of players trundling across the countryside, the painted cloth backdrop of a beatific female martyr smiling in the flames like a bright sail helping them along the way.

The painting is almost like a precognitive representation of Joan of Arc, who was burned at the stake in 1431, many decades after the mid-fourteenth century setting of the film (the post-credits historical screed informing us that the year is 1349). They pick up two further travellers as they approach Hamelin: a peddlar pilgrim, hawking relics and crusade souvenirs; and Donovan’s mysterious troubadour, the sharply pointed prow of his cap shading his gaze. The piper’s fey, otherworldly character is underlined by the magical storm which flashes around the encampment the night after he joins them.

Theatrical lighting illuminates the stage set, its artificiality lending the scene an eerie charge, as if we were on the borders of some otherplace. This motley group are strongly reminiscent of the wandering players in Ingmar Bergman’s The Seventh Seal. They too are seen as innocents, free from the corruption of the world they move through and open and generous to those they meet. The pilgrim offers a more worldly perspective akin to that of the knight’s squire in Bergman’s film. They are a band of outsiders, whose lowly, vagabond status is made abundantly clear to them as soon as they arrive at the gates of Hamelin.

The bawdy, knockabout popular entertainments they put on in front of their large Marian screen purvey a different, more honest and open vision of the sacred to that put forward by the Church. It’s a vision which finds the sacrosanct present in the common experiences of everyday life, in the pleasures which the Church would taint with sin.