There’s also a subversive element to the players, a mockery and peasant disregard for authority which anticipates non-conformist beliefs to come. The backdrop with the burning female saint has an enthroned king to the side gesturing his approval whilst a flunky does the hot and dirty work and fans the flames to enhance the spectacle. The woman’s sanctity is made evident by the golden headdress of her halo and the angel reaching down her hand in preparation to usher her into heaven. The king and the state he commands is thus portrayed as the villainous party, creating martyrs of holy innocents.

In the show they put on outside the walls of the town, silent comedy angels suspended in the air (flying Keatons or Chaplins) deliver boots up the backside to prowling baddies who look suspiciously like castle guards. Again, there are parallels with The Seventh Seal. In Bergman’s film, the players’ life affirming farce is disrupted by a procession of self-flagellating penitents, who oppose it with their own theatrical spectacle of wailing and suffering. In Demy’s film, the players put on a show for the wedding feast which makes play with the story of Eve’s temptation of Adam. Here, a giant hopping apple and a frustrated serpent arrive too late to perform their assigned roles.

Eve is beaming and caressing her rounded belly while Adam stands to the side, looking very pleased with himself. There’s no hint of sin or shame in this Garden, over which the painted figure of another female figure looks with an approving eye. The players and artists are associated with a more Marian worldview, heralds of a female future in which male power holds less sway. This is in marked contrast with the Bishop’s wedding ceremony, during which he venomously hisses about Eve’s curse and voices the Church’s abhorrence of female sexuality.