Когда была написана сказка золушка

Cinderella
Alexander Zick illustrated Cinderella with the Doves, inspired by the Brothers Grimm’s version.
Folk tale
Name	Cinderella
Aarne–Thompson grouping	ATU 510 A (Persecuted Heroine)
Country	Ancient Greece, Egypt (oral)[1] Italy (literary)[1]
Region	Eurasia

«Cinderella«,^[a] or «The Little Glass Slipper«, is a folk tale with thousands of variants throughout the world.^[2][3] The protagonist is a young woman living in forsaken circumstances that are suddenly changed to remarkable fortune, with her ascension to the throne via marriage. The story of Rhodopis, recounted by the Greek geographer Strabo sometime between around 7 BC and AD 23, about a Greek slave girl who marries the king of Egypt, is usually considered to be the earliest known variant of the Cinderella story.^[2][3][4]

The first literary European version of the story was published in Italy by Giambattista Basile in his Pentamerone in 1634; the version that is now most widely known in the English-speaking world was published in French by Charles Perrault in Histoires ou contes du temps passé in 1697.^[5] Another version was later published as Aschenputtel by the Brothers Grimm in their folk tale collection Grimms’ Fairy Tales in 1812.

Although the story’s title and main character’s name change in different languages, in English-language folklore Cinderella is an archetypal name. The word Cinderella has, by analogy, come to mean one whose attributes were unrecognized: one who unexpectedly achieves recognition or success after a period of obscurity and neglect. The still-popular story of Cinderella continues to influence popular culture internationally, lending plot elements, allusions, and tropes to a wide variety of media.

Ancient versions[edit]

European[edit]

Rhodopis[edit]

The oldest known oral version of the Cinderella story is the ancient Greek story of Rhodopis,^[4][6] a Greek courtesan living in the colony of Naucratis in Egypt, whose name means «Rosy-Cheeks». The story is first recorded by the Greek geographer Strabo in his Geographica (book 17, 33): «They [the Egyptians] tell the fabulous story that, when she was bathing, an eagle snatched one of her sandals from her maid and carried it to Memphis; and while the king was administering justice in the open air, the eagle, when it arrived above his head, flung the sandal into his lap; and the king, stirred both by the beautiful shape of the sandal and by the strangeness of the occurrence, sent men in all directions into the country in quest of the woman who wore the sandal; and when she was found in the city of Naucratis, she was brought up to Memphis, and became the wife of the king.»^[7]

The same story is also later reported by the Roman orator Aelian (c. 175–c. 235) in his Miscellaneous History, which was written entirely in Greek. Aelian’s story closely resembles the story told by Strabo, but adds that the name of the pharaoh in question was Psammetichus.^[b][8] Aelian’s account indicates that the story of Rhodopis remained popular throughout antiquity.

Herodotus, some five centuries before Strabo, records a popular legend about a possibly related courtesan named Rhodopis in his Histories,^[9]: 27 claiming that she came from Thrace, was the slave of Iadmon of Samos and a fellow-slave of the story-teller Aesop, was taken to Egypt in the time of Pharaoh Amasis, and freed there for a large sum by Charaxus of Mytilene, brother of Sappho the lyric poet.^{[9]: 27–28 [10]}

The resemblance of the shoe-testing of Rhodopis with Cinderella’s slipper has already been noted in the 19th century, by Edgar Taylor^[11] and Reverend Sabine Baring-Gould.^[12]

Aspasia of Phocaea[edit]

A second predecessor for the Cinderella character, hailing from late Antiquity, may be Aspasia of Phocaea. Her story is told in Aelian’s Varia Storia: lost her mother in early childhood and raised by her father, Aspasia, despite living in poverty, has dreamt of meeting a noble man. As she dozes off, the girl has a vision of a dove transforming into a woman, who instructs her on how to remove a physical imperfection and restore her own beauty. In another episode, she and other courtesans are made to attend a feast hosted by Persian regent Cyrus the Younger. During the banquet, the Persian King sets his sights on Aspasia herself and ignores the other women.^[13][14]

Le Fresne[edit]

The twelfth-century AD lai of Le Fresne («The Ash-Tree Girl»), retold by Marie de France, is a variant of the «Cinderella» story^[9]: 41 in which a wealthy noblewoman abandons her infant daughter at the base of an ash tree outside a nunnery with a ring and brocade as tokens of her identity^[9]: 41 because she is one of twin sisters^[9]: 41—the mother fears that she will be accused of infidelity^[9]: 41 (according to popular belief, twins were evidence of two different fathers).^[15] The infant is discovered by the porter, who names her Fresne, meaning «Ash Tree»,^[9]: 41 and she is raised by the nuns.^[9]: 41 After she has attained maturity, a young nobleman sees her and becomes her lover.^[9]: 41 The nobleman, however, is forced to marry a woman of noble birth.^[9]: 41 Fresne accepts that she will never marry her beloved^[9]: 41 but waits in the wedding chamber as a handmaiden.^[9]: 41 She covers the bed with her own brocade^[9]: 41 but, unbeknownst to her, her beloved’s bride is actually her twin sister,^[9]: 41 and her mother recognizes the brocade as the same one she had given to the daughter she had abandoned so many years before.^[9]: 41 Fresne’s true parentage is revealed^[9]: 41 and, as a result of her noble birth, she is allowed to marry her beloved,^[9]: 41 while her twin sister is married to a different nobleman.^[9]: 41

Ċiklemfusa from Malta[edit]

The Maltese Cinderella is named Ċiklemfusa. She is portrayed as an orphaned child in her early childhood. Before his death, her father gave her three magical objects: a chestnut, a nut and an almond. She used to work as a servant in the King’s palace. Nobody ever took notice of the poor girl. One day she heard of a big ball and with the help of a magical spell turned herself into a beautiful princess. The prince fell in love with her and gave her a ring. On the following night the Prince gave her a diamond and on the third night he gave her a ring with a large gem on it. By the end of the ball Ċiklemfusa would run away hiding herself in the cellars of the Palace. She knew that the Prince was very sad about her disappearance so one day she made some krustini (typical Maltese biscuits) for him and hid the three gifts in each of them. When the Prince ate the biscuits he found the gifts he had given to the mysterious Princess and soon realized the huge mistake he had made of ignoring Ċiklemfusa because of her poor looks. They soon made marriage arrangements and she became his wife.^[16][17][18]

Outside Europe[edit]

Ye Xian[edit]

The tale of Ye Xian first appeared in Miscellaneous Morsels from Youyang written by Duan Chengshi around 860.^[19] In this version, Ye Xian is the daughter of the local tribal leader who died when she was young. Because her mother died before her father, she is now under the care of her father’s second wife, who abused her. She befriends a fish, which is the reincarnation of her deceased mother.^[19] Her stepmother and half-sister kill the fish, but Ye Xian finds the bones, which are magical, and they help her dress appropriately for a local Festival, including a very light golden shoe.^[19] Her stepfamily recognizes her at the festival, causing her to flee and accidentally lose the shoe. Afterwards, the king of another sea island obtains the shoe and is curious about it as no one has feet that can fit the shoe. The King searches everywhere and finally reaches Ye’s house, where she tries on the shoe. The king realises she is the one and takes her back to his kingdom. Her cruel stepmother and half-sister are killed by flying rocks.^[20] Variants of the story are also found in many ethnic groups in China.^[19]

Tam and Cam[edit]

The Story of Tam and Cam, from Vietnam, is similar to the Chinese version. The heroine Tấm also had a fish that was killed by the stepmother and the half-sister, and its bones also give her clothes.^[21] Later after marrying the king, Tấm was killed by her stepmother and sister, and reincarnated several times in form of a bird, a loom and a «gold apple». She finally reunited with the king and lived happily ever after.

Other Asian versions[edit]

There exists a Cambodian version (called «Khmer» by the collectors) with the name Néang Kantoc.^[22] Its collectors compared it to the Vietnamese story of Tam and Cam.^[23]

Another version was collected from the Cham people of Southeast Asia, with the name La Sandale d’Or («The Golden Sandal») or Conte de demoiselles Hulek et Kjong («The tale of the ladies Hulek and Kjong»).^[24]

20th century folktale collector Kenichi Mizusawa published an analysis of Japanese variants of Cinderella, separating them into two types: «Nukabuku, Komebuku» (about rival step-sisters) and «Ubagawa» (about the heroine’s disguise).^[25]

One Thousand and One Nights[edit]

Several different variants of the story appear in the medieval One Thousand and One Nights, also known as the Arabian Nights, including «The Second Shaykh’s Story», «The Eldest Lady’s Tale» and «Abdallah ibn Fadil and His Brothers», all dealing with the theme of a younger sibling harassed by two jealous elders. In some of these, the siblings are female, while in others, they are male. One of the tales, «Judar and His Brethren», departs from the happy endings of previous variants and reworks the plot to give it a tragic ending instead, with the younger brother being poisoned by his elder brothers.^[26]

Literary versions[edit]

The first European version written in prose was published in Naples, Italy, by Giambattista Basile, in his Pentamerone (1634). The story itself was set in the Kingdom of Naples, at that time the most important political and cultural center of Southern Italy and among the most influential capitals in Europe, and written in the Neapolitan dialect. It was later retold, along with other Basile tales, by Charles Perrault in Histoires ou contes du temps passé (1697),^[5] and by the Brothers Grimm in their folk tale collection Grimms’ Fairy Tales (1812).

The name «Cenerentola» comes from the Italian word «cenere» (ash, cinder). It has to do with the fact that servants and scullions were usually soiled with ash at that time, because of their cleaning work and also because they had to live in cold basements so they usually tried to get warm by sitting close to the fireplace.

Cenerentola, by Basile[edit]

Giambattista Basile, a Neapolitan writer, soldier and government official, assembled a set of oral folk tales into a written collection titled Lo cunto de li cunti (The Story of Stories), or Pentamerone. It included the tale of Cenerentola, which features a wicked stepmother and evil stepsisters, magical transformations, a missing slipper, and a hunt by a monarch for the owner of the slipper. It was published posthumously in 1634.

Plot:

A prince has a daughter, Zezolla (tonnie) (the Cinderella figure), who is tended by a beloved governess. The governess, with Zezolla’s help, persuades the prince to marry her. The governess then brings forward six daughters of her own, who abuse Zezolla (tonnie), and send her into the kitchen to work as a servant. The prince goes to the island of Sinia, meets a fairy who gives presents to his daughter, and brings back for her: a golden spade, a golden bucket, a silken napkin, and a date seedling. The girl cultivates the tree, and when the king hosts a ball, Zezolla appears dressed richly by a fairy living in the date tree. The king falls in love with her, but Zezolla runs away before he can find out who she is. Twice Zezolla escapes the king and his servants. The third time, the king’s servant captures one of her slippers. The king invites all of the maidens in the land to a ball with a shoe-test, identifies Zezolla (tonnie) after the shoe jumps from his hand to her foot, and eventually marries her.^[27]

Cendrillon ou la petite pantoufle de verre, by Perrault[edit]

One of the most popular versions of Cinderella was written in French by Charles Perrault in 1697, under the name Cendrillon ou la petite pantoufle de verre. The popularity of his tale was due to his additions to the story, including the pumpkin, the fairy-godmother and the introduction of «glass» slippers.^[28]

Plot:

A wealthy widower has a beautiful young daughter, a girl of unparalleled kindness and sweet temper. The gentleman marries a proud and haughty woman as his second wife. She has two daughters, who are equally vain and selfish. The girl is forced into servitude by her stepmother, where she is made to work day and night doing menial chores. After the girl’s chores are done for the day, she curls up near the fireplace in an effort to stay warm. She often arises covered in ashes, giving rise to the mocking nickname «Cendrillon» (Cinderella) by her stepsisters. Cinderella bears the abuse patiently and does not tell her father, who would have scolded her.

One day, the prince invites all the people in the land to a royal ball. The two stepsisters gleefully plan their wardrobes for the ball, and taunt Cinderella by telling her that maids aren’t invited to the ball.

As the two stepsisters and the stepmother depart to the ball, Cinderella cries in despair. Her Fairy godmother magically appears and immediately begins to transform Cinderella from house servant to the young lady she was by birth, all in the effort to get Cinderella to the ball. She turns a pumpkin into a golden carriage, mice into horses, a rat into a coachman, and lizards into footmen. She then turns Cinderella’s rags into a beautiful jeweled gown, complete with a delicate pair of glass slippers. The Fairy Godmother tells her to enjoy the ball, but warns her that she must return before midnight, when the spells will be broken.

At the ball, the entire court is entranced by Cinderella, especially the Prince. At this first ball, Cinderella remembers to leave before midnight. Back home, Cinderella graciously thanks her Fairy Godmother. She then innocently greets the two stepsisters, who had not recognized her earlier, and talk of nothing but the beautiful girl at the ball.

Another ball is held the next evening, and Cinderella again attends with her Fairy Godmother’s help. The prince has become even more infatuated with the mysterious woman at the ball, and Cinderella in turn becomes so enchanted by him she loses track of time and leaves only at the final stroke of midnight, losing one of her glass slippers on the steps of the palace in her haste. The Prince chases her, but outside the palace, the guards see only a simple country girl leave. The prince pockets the slipper and vows to find and marry the girl to whom it belongs. Meanwhile, Cinderella keeps the other slipper, which does not disappear when the spell is broken.

The prince’s herald tries the slipper on all the women in the kingdom. When the herald arrives at Cinderella’s home, the two stepsisters try in vain to win him over. Cinderella asks if she may try, but the two stepsisters taunt her. Naturally, the slipper fits perfectly, and Cinderella produces the other slipper for good measure. Cinderella’s stepfamily pleads for forgiveness, and Cinderella agrees. Cinderella had hoped her step-family would love her always. Cinderella marries the prince and forgives her two stepsisters, then marrying them off to two wealthy noblemen of the court. They all lived happily ever after.^[29]

The first moral of the story is that beauty is a treasure, but graciousness is priceless. Without it, nothing is possible; with it, one can do anything.^[30]

However, the second moral of the story mitigates the first one and reveals the criticism that Perrault is aiming at: That «without doubt it is a great advantage to have intelligence, courage, good breeding, and common sense. These, and similar talents come only from heaven, and it is good to have them. However, even these may fail to bring you success, without the blessing of a godfather or a godmother.»^[30]

Aschenputtel, by the Brothers Grimm[edit]

Another well-known version was recorded by the German brothers Jacob and Wilhelm Grimm in the 19th century. The tale is called «Aschenputtel» [“The Little Ash Girl”] or «Cinderella» in English translations). This version is much more violent than that of Charles Perrault and Disney, in that Cinderella’s father has not died and the two stepsisters mutilate their feet to fit in the golden slipper. There is no fairy godmother in this version of the Brothers Grimm, but rather help comes from a wishing tree that the heroine planted on her deceased mother’s grave when she recites a certain chant. In the second edition of their collection (1819), the Brothers Grimm supplemented the original 1812 version with a coda in which the two stepsisters suffer a terrible punishment by the princess Cinderella for their cruelty.^[31]

Summary[edit]

A plague infests a village, and a wealthy gentleman’s wife lies on her deathbed. She calls for her only daughter, and tells her to remain good and kind, as God would protect her. She then dies and is buried. The child visits her mother’s grave every day to grieve and a year goes by. The gentleman marries another woman with two older daughters from a previous marriage. They have beautiful faces and fair skin, but their hearts are cruel and wicked. The stepsisters steal the girl’s fine clothes and jewels and force her to wear rags. They banish her into the kitchen, and give her the nickname «Aschenputtel» («Ashfool»). She is forced to do all kinds of hard work from dawn to dusk for the sisters. The cruel sisters do nothing but mock her and make her chores harder by creating messes. However, despite all of it, the girl remains good and kind, and regularly visits her mother’s grave to cry and pray to God that she will see her circumstances improve.

One day the gentleman visits a fair, promising his stepdaughters gifts of luxury. The eldest asks for beautiful dresses, while the younger for pearls and diamonds. His own daughter merely begs for the first twig to knock his hat off on the way. The gentleman goes on his way, and acquires presents for his stepdaughters. While passing a forest he gets a hazel twig, and gives it to his daughter. She plants the twig over her mother’s grave, waters it with her tears and over the years, it grows into a glowing hazel tree. The girl prays under it three times a day, and a white bird always comes to her as she prays. She tells her wishes to the bird, and every time the bird throws down to her what she has wished for.

The king decides to proclaim a festival that will last for three days and invites all the beautiful maidens in that country to attend so that the prince can select one of them for his bride. The two sisters are also invited, but when Aschenputtel begs them to allow her to go with them into the celebration, the stepmother refuses because she has no decent dress nor shoes to wear. When the girl insists, the woman throws a dish of lentils into the ashes for her to pick up, guaranteeing her permission to attend the festival if she can clean up the lentils in two hours. When the girl accomplished the task in less than an hour with the help of a flock of white doves that came when she sang a certain chant, the stepmother only redoubles the task and throws down even a greater quantity of lentils. When Aschenputtel is able to accomplish it in a greater speed, not wanting to spoil her daughters’ chances, the stepmother hastens away with her husband and daughters to the celebration and leaves the crying stepdaughter behind.

The girl retreats to the graveyard and asks to be clothed in silver and gold. The white bird drops a gold and silver gown and silk shoes. She goes to the feast. The prince dances with her all the time, claiming her as his dance partner whenever a gentleman asks for her hand, and when sunset comes she asks to leave. The prince escorts her home, but she eludes him and jumps inside the estate’s pigeon coop. The father came home ahead of time and the prince asks him to chop the pigeon coop down, but Aschenputtel has already escaped from the back, to the graveyard to the hazel tree to return her fine clothes. The father finds her asleep in the kitchen hearth, and suspects nothing. The next day, the girl appears in grander apparel. The prince again dances with her the whole day, and when dark came, the prince accompanies her home. However, she climbs a pear tree in the back garden to escape him. The prince calls her father who chops down the tree, wondering if it could be Aschenputtel, but Aschenputtel was already in the kitchen when the father arrives home. The third day, she appears dressed in grand finery, with slippers of gold. Now the prince is determined to keep her, and has the entire stairway smeared with pitch. Aschenputtel, in her haste to elude the prince, loses one of her golden slippers on that pitch. The prince picks the slipper and proclaims that he will marry the maiden whose foot fits the golden slipper.

The next morning, the prince goes to Aschenputtel’s house and tries the slipper on the eldest stepsister. Since she will have no more need to go on foot when she will be queen, the sister was advised by her mother to cut off her toes to fit the slipper. While riding with the stepsister, the two magic doves from heaven tell the prince that blood drips from her foot. Appalled by her treachery, he goes back again and tries the slipper on the other stepsister. She cut off part of her heel to get her foot in the slipper, and again the prince is fooled. While riding with her to the king’s castle, the doves alert him again about the blood on her foot. He comes back to inquire about another girl. The gentleman tells him that his dead wife left a «dirty little Cinderella» in the house, omitting to mention that she is his own daughter, and that she is too filthy to be seen, but the prince asks him to let her try on the slipper. Aschenputtel appears after washing clean her face and hands, and when she puts on the slipper, which fitted her like a glove, the prince recognizes her as the stranger with whom he has danced at the festival, even before trying it. To the horror of the stepmother and the two limping sisters, their merely servant-girl had won without any subterfuge. The prince put Aschenputtel before him on his horse and rode off to the palace. While passing the hazel tree the two magic doves from heaven declare Aschenputtel as the true bride of the prince, and remained on her shoulders, one on the left and the other on the right.

In a coda added in the second edition of 1819, during Aschenputtel’s royal wedding, the false stepsisters had hoped to worm their way into her favour as the future queen, but this time they don’t escape their princess’ silent rage, which she kept to herself until that day. As she walks down the aisle with her stepsisters as her bridesmaids, Aschenputtel’s doves fly off her shoulders and strike the two stepsisters’ eyes, one in the left and the other in the right. It is their last chance of redemption, but since they are desperate to win the new princess’ affections, they don’t give up and go through the ceremony, so when the wedding comes to an end, and Aschenputtel and her beloved prince march out of the church, her doves fly again, promptly striking the remaining eyes of the two evil stepsisters blind, a truly awful comeuppance they have to endure. Then, finally free from abuse and enslavement, Aschenputtel leaves her family forever to be a princess with her prince, while the stepsisters live their lives as blind beggars, as her father and stepmother are in disgrace.^[32]

Plot variations and alternative tellings[edit]

Folklorists have long studied variants on this tale across cultures. In 1893, Marian Roalfe Cox, commissioned by the Folklore Society of Britain, produced Cinderella: Three Hundred and Forty-Five Variants of Cinderella, Catskin and, Cap o’Rushes, Abstracted and Tabulated with a Discussion of Medieval Analogues and Notes. Further morphology studies have continued on this seminal work.^[33]

Joseph Jacobs has attempted to reconstruct the original tale as The Cinder Maid by comparing the common features among hundreds of variants collected across Europe.^[34] The Aarne–Thompson–Uther system classifies Cinderella as type 510A, «Persecuted Heroine». Others of this type include The Sharp Grey Sheep; The Golden Slipper; The Story of Tam and Cam; Rushen Coatie; The Wonderful Birch; Fair, Brown and Trembling; and Katie Woodencloak.^{[35][9]: 24–26}

The magical help[edit]

International versions lack the fairy godmother present in the famous Perrault’s tale. Instead, the donor is her mother, incarnated into an animal (if she is dead) or transformed into a cow (if alive). In other versions, the helper is an animal, such as a cow, a bull, a pike, or a saint or angel.^[36] The bovine helper appears in some Greek versions, in «the Balkan-Slavonic tradition of the tale», and in some Central Asian variants. The mother-as-cow is killed by the heroine’s sisters, her bones gathered and from her grave the heroine gets the wonderful dresses.^[37]

Africanist Sigrid Schmidt stated that «a typical scene» in Kapmalaien (Cape Malays) tales is the mother becoming a fish, being eaten in fish form, the daughter burying her bones and a tree sprouting from her grave.^[38]

Professor Gražina Skabeikytė-Kazlauskienė recognizes that the fish, the cow, even a female dog (in other variants), these animals represent «the [heroine’s] mother’s legacy».^[39] Jack Zipes, commenting on a Sicilian variant, concluded much the same: Cinderella is helped by her mother «in the guise of doves, fairies, and godmothers».^[40] In his notes to his own reconstruction, Joseph Jacobs acknowledged that the heroine’s animal helper (e.g., cow or sheep) was «clearly identified with her mother», as well as the tree on Cinderella’s mother’s grave was connected to her.^[41]

Villains[edit]

Although many variants of Cinderella feature the wicked stepmother, the defining trait of type 510A is a female persecutor: in Fair, Brown and Trembling and Finette Cendron, the stepmother does not appear at all, and it is the older sisters who confine her to the kitchen. In other fairy tales featuring the ball, she was driven from home by the persecutions of her father, usually because he wished to marry her. Of this type (510B) are Cap O’ Rushes, Catskin, All-Kinds-of-Fur, and Allerleirauh, and she slaves in the kitchen because she found a job there.^[42] In Katie Woodencloak, the stepmother drives her from home, and she likewise finds such a job.^[43]

In La Cenerentola, Gioachino Rossini inverted the sex roles: Cenerentola is mistreated by her stepfather. (This makes the opera Aarne-Thompson type 510B.) He also made the economic basis for such hostility unusually clear, in that Don Magnifico wishes to make his own daughters’ dowries larger, to attract a grander match, which is impossible if he must provide a third dowry. Folklorists often interpret the hostility between the stepmother and stepdaughter as just such a competition for resources, but seldom does the tale make it clear.^[44]

In some retellings, at least one stepsister is somewhat kind to Cinderella and second guesses the Stepmother’s treatment. This is seen in Ever After, the two direct-to-video sequels to Walt Disney’s 1950 film, and the 2013 Broadway musical.

Ball, ballgown, and curfew[edit]

The number of balls varies, sometimes one, sometimes two, and sometimes three. The fairy godmother is Perrault’s own addition to the tale.^[45] The person who aided Cinderella (Aschenputtel) in the Grimms’s version is her dead mother. Aschenputtel requests her aid by praying at her grave, on which a tree is growing. Helpful doves roosting in the tree shake down the clothing she needs for the ball. This motif is found in other variants of the tale as well, such as in the Finnish The Wonderful Birch. Playwright James Lapine incorporated this motif into the Cinderella plotline of the musical Into the Woods. Giambattista Basile’s Cenerentola combined them; the Cinderella figure, Zezolla, asks her father to commend her to the Dove of Fairies and ask her to send her something, and she receives a tree that will provide her clothing. Other variants have her helped by talking animals, as in Katie Woodencloak, Rushen Coatie, Bawang Putih Bawang Merah, The Story of Tam and Cam, or The Sharp Grey Sheep—these animals often having some connection with her dead mother; in The Golden Slipper, a fish aids her after she puts it in water. In «The Anklet», it’s a magical alabaster pot the girl purchased with her own money that brings her the gowns and the anklets she wears to the ball. Gioachino Rossini, having agreed to do an opera based on Cinderella if he could omit all magical elements, wrote La Cenerentola, in which she was aided by Alidoro, a philosopher and formerly the Prince’s tutor.

The midnight curfew is also absent in many versions; Cinderella leaves the ball to get home before her stepmother and stepsisters, or she is simply tired. In the Grimms’ version, Aschenputtel slips away when she is tired, hiding on her father’s estate in a tree, and then the pigeon coop, to elude her pursuers; her father tries to catch her by chopping them down, but she escapes.^[46]

Identifying item[edit]

The glass slipper is unique to Charles Perrault’s version and its derivatives; in other versions of the tale it may be made of other materials (in the version recorded by the Brothers Grimm, German: Aschenbroedel and Aschenputtel, for instance, it is gold) and in still other tellings, it is not a slipper but an anklet, a ring, or a bracelet that gives the prince the key to Cinderella’s identity. In Rossini’s opera «La Cenerentola» («Cinderella»), the slipper is replaced by twin bracelets to prove her identity. In the Finnish variant The Wonderful Birch the prince uses tar to gain something every ball, and so has a ring, a circlet, and a pair of slippers. Some interpreters, perhaps troubled by sartorial impracticalities, have suggested that Perrault’s «glass slipper» (pantoufle de verre) had been a «squirrel fur slipper» (pantoufle de vair) in some unidentified earlier version of the tale, and that Perrault or one of his sources confused the words; however, most scholars believe the glass slipper was a deliberate piece of poetic invention on Perrault’s part.^{[47] [c]} Nabokov has Professor Pnin assert as fact that «Cendrillon’s shoes were not made of glass but of Russian squirrel fur – vair, in French».^[49] The 1950 Disney adaptation takes advantage of the slipper being made of glass to add a twist whereby the slipper is shattered just before Cinderella has the chance to try it on, leaving her with only the matching slipper with which to prove her identity.

Revelation[edit]

In many variants of the tale, the prince is told that Cinderella can not possibly be the one, as she is too dirty and ragged. Often, this is said by the stepmother or stepsisters. In the Grimms’ version, both the stepmother and the father urge it.^[50] The prince nevertheless insists on her trying. Cinderella arrives and proves her identity by fitting into the slipper or other item (in some cases she has kept the other).

Conclusion[edit]

According to Korean scholarship, East Asian versions of Cinderella «typically» continue as the heroine’s stepmother replaces the Cinderella-like character for her own daughter,^{[clarification needed]} while the heroine goes through a cycle of transformations.^[51] Such tales continue the fairy tale into what is in effect a second episode.

In The Thousand Nights and A Night, in a tale called «The Anklet»,^[52] the stepsisters make a comeback by using twelve magical hairpins to turn the bride into a dove on her wedding night. In The Wonderful Birch, the stepmother, a witch, manages to substitute her daughter for the true bride after she has given birth.

Works based on the Cinderella story[edit]

Works based on the story of Cinderella include:

Opera and ballet[edit]

• Cendrillon (1749) by Jean-Louis Laruette
• Cendrillon (1810) by Nicolas Isouard, libretto by Charles-Guillaume Étienne
• Agatina, o la virtù premiata [it] (1814) by Stefano Pavesi
• La Cenerentola (1817) by Gioachino Rossini
• Cinderella (1893) by Baron Boris Vietinghoff-Scheel
• Cendrillon (1894–95) by Jules Massenet, libretto by Henri Caïn
• Aschenbrödel (1901) by Johann Strauss II, adapted and completed by Josef Bayer^[53]
• Cinderella (1901–02) by Gustav Holst
• La Cenerentola (1902) by Ermanno Wolf-Ferrari
• Cendrillon (1904) by Pauline García-Viardot
• Aschenbrödel (1905) by Leo Blech, libretto by Richard Batka
• Das Märchen vom Aschenbrödel (1941) by Frank Martin
• Zolushka or Cinderella (1945) by Sergei Prokofiev
• La Cenicienta (1966) by Jorge Peña Hen
• Cinderella, a «pantomime opera» (1979) by Peter Maxwell Davies
• Cinderella (1980) by Paul Reade
• Cinderella (1997) by Matthew Bourne taking place in 1940 London using the music of Sergei Prokofiev
• My First Cinderella (2013) directed by George Williamson and Loipa Araújo

Theatre[edit]

In 1804 Cinderella was presented at Drury Lane Theatre, London, described as «A new Grand Allegorical Pantomimic Spectacle» though it was very far in style and content from the modern pantomime. However, it included notable clown Joseph Grimaldi playing the part of a servant called Pedro, the antecedent of today’s character Buttons.^[54] In 1820 Harlequin and Cinderella at the Theatre Royal, Covent Garden had much of the modern story (taken from the opera La Cenerentola) by Rossini but was a Harlequinade again featuring Grimaldi.^[54] In 1830 Rophino Lacy used Rossini’s music but with spoken dialogue in a comic opera with many of the main characters: the Baron, the two stepsisters and Pedro the servant all as comic characters, plus a Fairy Queen instead of a magician.^[54] However it was the conversion of this via burlesque and rhyming couplets by Henry Byron that led to what was effectively the modern pantomime in both story and style at the Royal Strand Theatre in 1860: Cinderella! Or the Lover, the Lackey, and the Little Glass Slipper.^[54]

In the traditional pantomime version the opening scene takes place in a forest with a hunt in progress; here Cinderella first meets Prince Charming and his «right-hand man» Dandini, whose name and character come from Gioachino Rossini’s opera (La Cenerentola). Cinderella mistakes Dandini for the Prince and the Prince for Dandini. Her father, Baron Hardup, is under the thumb of his two stepdaughters, the Ugly sisters, and has a servant, Cinderella’s friend Buttons. (Throughout the pantomime, the Baron is continually harassed by the Broker’s Men (often named after current politicians) for outstanding rent. The Fairy Godmother must magically create a coach (from a pumpkin), footmen (from mice), a coach driver (from a frog), and a beautiful dress (from rags) for Cinderella to go to the ball. However, she must return by midnight, as it is then that the spell ceases.

Musicals[edit]

• Cinderella by Rodgers and Hammerstein was produced for television three times and staged live in various productions. A version ran in 1958 at the London Coliseum with a cast including Tommy Steele, Yana, Jimmy Edwards, Kenneth Williams and Betty Marsden. This version was augmented with several other Rodgers and Hammerstein’s songs plus a song written by Tommy Steele, «You and Me». In 2013, a Broadway production opened, with a new book by Douglas Carter Beane, and ran for 770 performances. In the acclaimed 2022 VTT production of Cinderella, Naomi Infeld will be playing Anastasia.
• Mr. Cinders, a musical, opened at the Adelphi Theatre, London in 1929 and received a film version in 1934.
• Cindy, a 1964 Off-Broadway musical, was composed by Johnny Brandon and has had many revivals.
• Into the Woods, a musical with music and lyrics by Stephen Sondheim and book by James Lapine, includes Cinderella as one of the many fairy-tale characters in the plot. This is partly based on the Grimm Brothers’ version of «Cinderella», including the enchanted birds, mother’s grave, three balls, and mutilation and blinding of the stepsisters. It opened on Broadway in 1987 and has had many revivals. In this show, Cinderella is actually the Baker’s ex-sister-in-law, since she married her prince and her prince’s brother married Rapunzel, and the baker is Rapunzel’s brother. After she divorced the prince she became Rapunzel and the Baker’s ex-sister-in-law.
• Cinderella is a musical composed by Andrew Lloyd Webber that premiered in the West End in 2021.

Films and television[edit]

Over the decades, hundreds of films have been made that are either direct adaptations from Cinderella or have plots loosely based on the story.

Animation[edit]

• Aschenputtel (1922), a silhouette shadow play short by Lotte Reiniger. The short silent film uses exaggerated figures and has no background, which creates a stark look. The film shows Aschenputtel’s step-sisters graphically hacking their feet off to fit into the glass slipper.^[55]
• Cinderella (1922), an animated Laugh-O-Gram produced by Walt Disney, first released on 6 December 1922. This film was about seven and half minutes long.^[56]
• Cinderella (1925), an animated short film directed by Walter Lantz, produced by Bray Studios Inc.^[57]
• A Kick for Cinderella (1925), an animated short film directed by Bud Fisher, in the Mutt and Jeff series of comic strip adaptations.^[57]
• Cinderella Blues (1931), a Van Beuren animated short film featuring a feline version of the Cinderella character.
• Poor Cinderella (1934), Fleischer Studios’ first color cartoon and only appearance of Betty Boop in color during the Fleischer era.
• A Coach for Cinderella (1937) – Jam Handy, Cervolet advert^[58]
• A Ride for Cinderella (1937) – Jam Handy, Cervolet advert^[58]
• Cinderella Meets Fella (1938), a Merrie Melodies animated short film featuring Egghead, the character who would eventually evolve into Elmer Fudd, as Prince Charming.^[59]
• Cinderella (1950), a Walt Disney animated feature released on 15 February 1950, now considered one of Disney’s classics as well as the most well-known film adaptation, including incorporating the titular character as a Disney Princess and its franchise.
  • Cinderella II: Dreams Come True (2002), a direct-to-video sequel to the 1950 film.
  • Cinderella III: A Twist in Time (2007), another direct-to-video sequel to the previous film.
• Ancient Fistory (1953) a Popeye parody animated short film.
• Señorella and the Glass Huarache (1964), a Looney Tunes animated short film that transplants the story to a Mexican setting.
• Festival of Family Classics (1972-73), episode Cinderella, produced by Rankin/Bass and animated by Mushi Production.
• World Famous Fairy Tale Series (Sekai meisaku dōwa) (1975-83) has a 9-minute adaptation.
• Manga Sekai Mukashi Banashi (1976-79), 10-minute adaptation.
• Cinderella (1979), an animated short film based on Charles Perrault’s version of the fairy tale. It was produced by the Soyuzmultfilm studio.
• «Cinderella? Cinderella!» (1986), an episode of Alvin & the Chipmunks. With Brittany of The Chipettes playing the role of Cinderella and Alvin playing the role of Prince Charming.
• My Favorite Fairy Tales (Sekai Dōwa Anime Zenshū) (1986), an anime television anthology, has a 12-minute adaptation.
• Grimm’s Fairy Tale Classics (1987-89) an anime television series based on Grimm’s stories, as two half-hour episodes.
• Funky Fables (Ponkikki Meisaku World) (1988-90), features an adaptation of Cinderella.
• Britannica’s Tales Around the World (1990-91), features Perrault’s Cinderella along with two other variants of the story.
• Cinderella (1994), a Japanese-American direct-to-video film by Jetlag Productions.
• World Fairy Tale Series (Anime sekai no dōwa) (1995), anime television anthology produced by Toei Animation, has half-hour adaptation.
• Cinderella Monogatari (The Story of Cinderella) (1996), anime television series produced by Tatsunoko Production.
• Cendrillon au Far West (2012), French/Belgian film set in the wild western age, written and directed by Pascal Hérold
• Cinderella and the Secret Prince (2018), American animated film directed by Lynne Southerland.
• Cinderella the Cat (2017), Italian animated film directed by Alessandro Rak

Non-English language live-action films and TV[edit]

• Cinderella (1899), the first film version, produced in France by Georges Méliès, as «Cendrillon».
• Mamele (1938) a Molly Picon vehicle made by the prewar Warsaw Yiddish film industry taking place in contemporary Lodz.
• Cinderella (1947), a Soviet film based on the screenplay by Evgeny Schwartz, with Yanina Zhejmo in the leading role. Shot in black-and-white, it was colorized in 2009.
• Cinderella (1955), German film
• Sandalyas ni Zafira (lit. ‘Sandals of Zafira’, 1965), a Filipino fantasy film partially based on Cinderella and starring Lyn D’Amour as Princess Zafira
• Sinderella Kül Kedisi (1971), a Turkish fantasy film based on Cinderella and starring Zeynep Değirmencioğlu as Cinderella.
• Three Wishes for Cinderella (Tři oříšky pro Popelku) (1973), a Czechoslovakian/East German fairy tale film starring Libuše Šafránková as Cinderella and Pavel Trávníček as Prince.^[60] Frequently shown, especially at Christmas time, in several European countries.
• Rani Aur Lalpari (lit. ‘Rani and the Red Fairy’), a 1975 Indian children’s fantasy film by Ravikant Nagaich features Cinderella as one of the characters — where she is portrayed by Neetu Singh.^[61]
• Cinderella 4×4. Everything starts with desire (Zolushka 4×4. Vsyo nachinayetsya s zhelaniy) (2008), a Russian modernization featuring Darya Melnikova
• Cinderella (2006), a Korean horror film
• Cinderella’s Stepsister (2010), a Korean television series
• Aschenputtel (2010 film) [de], a German film
• Aschenputtel (2011 film) [de], another German film
• Aik Nayee Cinderella (2013), a Pakistani modernization serial aired on Geo TV featuring Maya Ali and Osman Khalid Butt

English language live-action feature films[edit]

• Cinderella (1911) silent film starring Florence La Badie^[62]
• Cinderella (1914), a silent film starring Mary Pickford
• The Glass Slipper (1955), feature film with Leslie Caron and Michael Wilding
• The Slipper and the Rose (1976), a British Sherman Brothers musical film starring Gemma Craven and Richard Chamberlain.
• Into the Woods (2014), a live-action fairy-tale-themed adaptation of the above-mentioned homonymous musical, in which Anna Kendrick’s Cinderella is a central character.
• Cinderella (2015), a live-action retelling of the 1950 animated Disney film starring Lily James as Cinderella, Cate Blanchett as Lady Tremaine, Cinderella’s stepmother, Richard Madden as Kit/Prince Charming and Helena Bonham Carter as the Fairy Godmother. It is essentially a live-action reimagining of the 1950 animated film.
• Cinderella (2021), a live-action film musical starring Camila Cabello as Cinderella, Idina Menzel as Cinderella’s stepmother, Nicholas Galitzine as the Prince, and Billy Porter as the Fairy Godmother.

Modernizations and parodies

• Ella Cinders (1926), a modern tale starring Colleen Moore, based on a comic strip by William M. Conselman and Charles Plumb, inspired by Charles Perrault’s version.
• First Love (1939), a musical modernization with Deanna Durbin and Robert Stack.
• Cinderfella (1960), Cinderfella’s (Jerry Lewis) fairy godfather (Ed Wynn) helps him escape from his wicked stepmother (Judith Anderson) and stepbrothers.
• Ever After (1998), starring Drew Barrymore, a post-feminist, historical fiction take on the Cinderella story.
• Ella Enchanted (2004), a fantasy retelling featuring Anne Hathaway, which is based on the 1997 novel of the same name.
• A Cinderella Story (2004), a modernization featuring Hilary Duff and Chad Michael Murray
  • Another Cinderella Story (2008), a modernization featuring Selena Gomez and Drew Seeley
  • A Cinderella Story: Once Upon a Song (2011), a modernization featuring Lucy Hale and Freddie Stroma
  • A Cinderella Story: If the Shoe Fits (2016), a modernization featuring Sofia Carson and Thomas Law
  • A Cinderella Story: Christmas Wish (2019), a modernization featuring Laura Marano and Gregg Sulkin
  • A Cinderella Story: Starstruck (2021), a modernization featuring Bailee Madison and Michael Evans Behling
• Elle: A Modern Cinderella Tale (2010), a modernization featuring Ashlee Hewitt and Sterling Knight

English language live-action TV films and series[edit]

• Cinderella (1957), a musical adaptation by Rodgers and Hammerstein written for television and starring Julie Andrews as Cinderella, featuring Jon Cypher, Kaye Ballard, Alice Ghostley, and Edie Adams (originally broadcast in color, but only black-and-white kinescopes survive).
• Cinderella (1965), a second production of the Rodgers and Hammerstein musical, starring 18-year-old Lesley Ann Warren in the leading role, and featuring Stuart Damon as the Prince, with Ginger Rogers, Walter Pidgeon, and Celeste Holm (filmed in color and broadcast annually for 10 years).
• Hey, Cinderella! (1969), a television adaptation featuring The Muppets.
• Cindy (1978), This version of the Cinderella tale with an all-black cast has Cinderella, who wants to marry a dashing army officer, finding out that her father, who she thought had an important job at a big hotel, is actually the men’s room attendant. Her wicked stepmother finds out, too, and complications ensue. Starred Charlayne Woodard.
• In 1985, Shelley Duvall produced a version of the story for Faerie Tale Theatre.
• The Charmings (1987), a spoof of Cinderella appears in the episode «Cindy’s Back In Town» where Cinderella, portrayed by Kim Johnston Ulrich, makes a play for Snow White’s husband Prince Charming.
• Into the Woods (1989), a film of the original 1987 Broadway production of the Stephen Sondheim musical.
• Cinderella (1997), third production of the Rodgers and Hammerstein musical, this time starring Brandy as Cinderella, Whitney Houston as the Fairy Godmother, Bernadette Peters as Cinderella’s evil stepmother, Jason Alexander as Lionel the valet and Whoopi Goldberg as the Queen. Remake of the 1957 and 1965 TV films.
• Cinderella, a British TV modernization featuring Marcella Plunkett as Cinderella, Kathleen Turner as the stepmother and Jane Birkin as the fairy godmother.
• The 10th Kingdom (2000) is a TV miniseries featuring Cinderella as a major character.
• Confessions of an Ugly Stepsister (2002), TV movie for The Wonderful World of Disney by writer Gene Quintano and director Gavin Millar, based on the book of the same name, focusing on the point of view of one of the step-sister
• Once Upon a Time (2011), features Cinderella as a recurring character, played by Jessy Schram who made a deal with Rumplestiltskin who killed her fairy godmother right in front of her. In 2016, more of the story is shown in which Ashley, Cinderella’s real-world counterpart, discovers her stepsister wanted to marry the footman rather than the prince. A different Cinderella in season 7, played by Dania Ramirez, went to the ball to kill the prince, not meet him.

Television parodies and modernizations

• The story was retold as part of the episode «Grimm Job» of the American animated TV series Family Guy (season 12, episode 10), with Lois as Cinderella, Peter as Prince Charming, Mayor West as the fairy godmother, Lois’s mother as the wicked step-mother, and Meg and Stewie as the step-sisters.
• Rags (2012), a TV musical gender switched inversion of the Cinderella story that stars Keke Palmer and Max Schneider.
• Sesame Street special «Cinderelmo» and the Magic Adventures of Mumfie episode «Scarecrowella» both feature a male protagonist playing the Cinderella role.
• The My Little Pony first season finale «The Best Night Ever» parodies several key parts of the Cinderella story.
• In Carry On Christmas (1969), which was one of the Carry On Christmas Specials on TV, there is a sketch spoofing the Cinderella story. Barbara Windsor plays Cinderella and Terry Scott and Peter Butterworth play the ugly stepsisters.

Books[edit]

• Cinderella (1697), Charles Perrault
• Cinderella (1919), Charles S. Evans and illustrated by Arthur Rackham
• Ella Enchanted (1997), by Gail Carson Levine
• Raisel’s Riddle (1999), Erica Silverman and illustrated by Susan Gaber
• Confessions of an Ugly Stepsister (1999), by Gregory Maguire
• Just Ella (1999), by Margaret Peterson Haddix
• Adelita: A Mexican Cinderella Story (2004), Tomie dePaola
• «Princess of Glass» (2010) by Jessica Day George is loosely based on the fairytale.
• Cinder (2012) by Marissa Meyer, a sci-fi retelling of the classic story
• The Stepsister’s Tale (2014) by Tracy Barrett
• Geekerella (2017) by Ashley Poston
• Stepsister (2019) by Jennifer Donnelly
• So This Is Love: A Twisted Tale (2020) by Elizabeth Lim
• Cinderella is Dead (2020), by Kalynn Bayron

Video games[edit]

• Yakuza 0, referenced in Goro Majima’s song 24-Hour Cinderella.
• Persona 5 Royal, where Kasumi’s Persona is based on Cinderella and named after her French translation, Cendrillon.

See also[edit]

• Rhodopis
• Eteriani
• Cinderella complex
• Cinderella effect
• Marriage plot
• Ye Xian
• Bawang Merah Bawang Putih

Footnotes[edit]

References[edit]

Notes

Further reading[edit]

• Bascom, William. «Cinderella in Africa». In: Journal of the Folklore Institute 9, no. 1 (1972): 54-70. Accessed July 12, 2021. doi:10.2307/3814022.
• Čechová, Mariana. «RHIZOMATIC CHARACTER OF TRANS-CULTURAL AND TRANS-TEMPORAL MODE OF LITERARY COMMUNICATION». In: World Literature Studies Vol. 6 (23), n. 3 (2014): 111–127.
• Chen, Fan Pen Li. «Three Cinderella Tales from the Mountains of Southwest China». In: Journal of Folklore Research 57, no. 2 (2020): 119–52. Accessed 17 November 2020. doi:10.2979/jfolkrese.57.2.04.
• Christiansen, Reidar Th. «Cinderella in Ireland». In: Béaloideas 20, no. 1/2 (1950): 96–107. Accessed 7 May 2021. doi:10.2307/20521197.
• Ding Naitong (1974). The Cinderella cycle in China and Indo-China. Helsinki: Suomalainen Tiedeakatemia. ISBN 951-41-0121-9.
• Gardner, Fletcher, and W. W. Newell. «Filipino (Tagalog) Versions of Cinderella». In: The Journal of American Folklore 19, no. 75 (1906): 265–80. Accessed 5 July 2020. doi:10.2307/534434.
• Jonathan Y. H. Hui (2018) «Cinderella in Old Norse Literature». In: Folklore, 129:4, pp. 353–374. doi:10.1080/0015587X.2018.1515207.
• Labelle, Ronald. (2017). «Le conte de Cendrillon: de la Chine à l’Acadie sur les ailes de la tradition». In: Rabaska 15: 7–28.
• Mulhern, Chieko Irie. «Cinderella and the Jesuits. An Otogizōshi Cycle as Christian Literature». In: Monumenta Nipponica 34, no. 4 (1979): 409-47. Accessed June 25, 2021. doi:10.2307/2384103.
• Mulhern, Chieko Irie. «Analysis of Cinderella Motifs, Italian and Japanese». In: Asian Folklore Studies 44, no. 1 (1985): 1-37. Accessed June 25, 2021. doi:10.2307/1177981.
• Schlepp, Wayne. “Cinderella in Tibet”. In: Asian Folklore Studies 61, no. 1 (2002): 123–47. Cinderella in Tibet.
• Tangherlini, Timothy. (1994). «Cinderella in Korea: Korean Oikotypes of AaTh 510». In: Fabula. 35: 282–304. doi:10.1515/fabl.1994.35.3-4.282.
• Albano Maria Luisa (a cura). Cenerentole in viaggio. Illustrazione di Marcella Brancaforte. Falzea Editore, Reggio Calabria, 2008.

Notes[edit]

External links[edit]

• The complete set of Grimms’ Fairy Tales, including Cinderella at Standard Ebooks
• Project Gutenberg compilation, including original Cendrillon
• Photos and illustrations from early Cinderella stage versions, including one with Ellaline Terriss and one with Phyllis Dare
• Parallel German-English text of brothers Grimm’s version in ParallelBook format
• The Cinderella Bibliography by the University of Rochester
• Folktales of ATU type 510A, «The Persecuted Heroine: Cinderella» by D. L. Ashliman

Cinderella
Alexander Zick illustrated Cinderella with the Doves, inspired by the Brothers Grimm’s version.
Folk tale
Name	Cinderella
Aarne–Thompson grouping	ATU 510 A (Persecuted Heroine)
Country	Ancient Greece, Egypt (oral)[1] Italy (literary)[1]
Region	Eurasia

«Cinderella«,^[a] or «The Little Glass Slipper«, is a folk tale with thousands of variants throughout the world.^[2][3] The protagonist is a young woman living in forsaken circumstances that are suddenly changed to remarkable fortune, with her ascension to the throne via marriage. The story of Rhodopis, recounted by the Greek geographer Strabo sometime between around 7 BC and AD 23, about a Greek slave girl who marries the king of Egypt, is usually considered to be the earliest known variant of the Cinderella story.^[2][3][4]

The first literary European version of the story was published in Italy by Giambattista Basile in his Pentamerone in 1634; the version that is now most widely known in the English-speaking world was published in French by Charles Perrault in Histoires ou contes du temps passé in 1697.^[5] Another version was later published as Aschenputtel by the Brothers Grimm in their folk tale collection Grimms’ Fairy Tales in 1812.

Although the story’s title and main character’s name change in different languages, in English-language folklore Cinderella is an archetypal name. The word Cinderella has, by analogy, come to mean one whose attributes were unrecognized: one who unexpectedly achieves recognition or success after a period of obscurity and neglect. The still-popular story of Cinderella continues to influence popular culture internationally, lending plot elements, allusions, and tropes to a wide variety of media.

Ancient versions[edit]

European[edit]

Rhodopis[edit]

The oldest known oral version of the Cinderella story is the ancient Greek story of Rhodopis,^[4][6] a Greek courtesan living in the colony of Naucratis in Egypt, whose name means «Rosy-Cheeks». The story is first recorded by the Greek geographer Strabo in his Geographica (book 17, 33): «They [the Egyptians] tell the fabulous story that, when she was bathing, an eagle snatched one of her sandals from her maid and carried it to Memphis; and while the king was administering justice in the open air, the eagle, when it arrived above his head, flung the sandal into his lap; and the king, stirred both by the beautiful shape of the sandal and by the strangeness of the occurrence, sent men in all directions into the country in quest of the woman who wore the sandal; and when she was found in the city of Naucratis, she was brought up to Memphis, and became the wife of the king.»^[7]

The same story is also later reported by the Roman orator Aelian (c. 175–c. 235) in his Miscellaneous History, which was written entirely in Greek. Aelian’s story closely resembles the story told by Strabo, but adds that the name of the pharaoh in question was Psammetichus.^[b][8] Aelian’s account indicates that the story of Rhodopis remained popular throughout antiquity.

Herodotus, some five centuries before Strabo, records a popular legend about a possibly related courtesan named Rhodopis in his Histories,^[9]: 27 claiming that she came from Thrace, was the slave of Iadmon of Samos and a fellow-slave of the story-teller Aesop, was taken to Egypt in the time of Pharaoh Amasis, and freed there for a large sum by Charaxus of Mytilene, brother of Sappho the lyric poet.^{[9]: 27–28 [10]}

The resemblance of the shoe-testing of Rhodopis with Cinderella’s slipper has already been noted in the 19th century, by Edgar Taylor^[11] and Reverend Sabine Baring-Gould.^[12]

Aspasia of Phocaea[edit]

A second predecessor for the Cinderella character, hailing from late Antiquity, may be Aspasia of Phocaea. Her story is told in Aelian’s Varia Storia: lost her mother in early childhood and raised by her father, Aspasia, despite living in poverty, has dreamt of meeting a noble man. As she dozes off, the girl has a vision of a dove transforming into a woman, who instructs her on how to remove a physical imperfection and restore her own beauty. In another episode, she and other courtesans are made to attend a feast hosted by Persian regent Cyrus the Younger. During the banquet, the Persian King sets his sights on Aspasia herself and ignores the other women.^[13][14]

Le Fresne[edit]

The twelfth-century AD lai of Le Fresne («The Ash-Tree Girl»), retold by Marie de France, is a variant of the «Cinderella» story^[9]: 41 in which a wealthy noblewoman abandons her infant daughter at the base of an ash tree outside a nunnery with a ring and brocade as tokens of her identity^[9]: 41 because she is one of twin sisters^[9]: 41—the mother fears that she will be accused of infidelity^[9]: 41 (according to popular belief, twins were evidence of two different fathers).^[15] The infant is discovered by the porter, who names her Fresne, meaning «Ash Tree»,^[9]: 41 and she is raised by the nuns.^[9]: 41 After she has attained maturity, a young nobleman sees her and becomes her lover.^[9]: 41 The nobleman, however, is forced to marry a woman of noble birth.^[9]: 41 Fresne accepts that she will never marry her beloved^[9]: 41 but waits in the wedding chamber as a handmaiden.^[9]: 41 She covers the bed with her own brocade^[9]: 41 but, unbeknownst to her, her beloved’s bride is actually her twin sister,^[9]: 41 and her mother recognizes the brocade as the same one she had given to the daughter she had abandoned so many years before.^[9]: 41 Fresne’s true parentage is revealed^[9]: 41 and, as a result of her noble birth, she is allowed to marry her beloved,^[9]: 41 while her twin sister is married to a different nobleman.^[9]: 41

Ċiklemfusa from Malta[edit]

The Maltese Cinderella is named Ċiklemfusa. She is portrayed as an orphaned child in her early childhood. Before his death, her father gave her three magical objects: a chestnut, a nut and an almond. She used to work as a servant in the King’s palace. Nobody ever took notice of the poor girl. One day she heard of a big ball and with the help of a magical spell turned herself into a beautiful princess. The prince fell in love with her and gave her a ring. On the following night the Prince gave her a diamond and on the third night he gave her a ring with a large gem on it. By the end of the ball Ċiklemfusa would run away hiding herself in the cellars of the Palace. She knew that the Prince was very sad about her disappearance so one day she made some krustini (typical Maltese biscuits) for him and hid the three gifts in each of them. When the Prince ate the biscuits he found the gifts he had given to the mysterious Princess and soon realized the huge mistake he had made of ignoring Ċiklemfusa because of her poor looks. They soon made marriage arrangements and she became his wife.^[16][17][18]

Outside Europe[edit]

Ye Xian[edit]

The tale of Ye Xian first appeared in Miscellaneous Morsels from Youyang written by Duan Chengshi around 860.^[19] In this version, Ye Xian is the daughter of the local tribal leader who died when she was young. Because her mother died before her father, she is now under the care of her father’s second wife, who abused her. She befriends a fish, which is the reincarnation of her deceased mother.^[19] Her stepmother and half-sister kill the fish, but Ye Xian finds the bones, which are magical, and they help her dress appropriately for a local Festival, including a very light golden shoe.^[19] Her stepfamily recognizes her at the festival, causing her to flee and accidentally lose the shoe. Afterwards, the king of another sea island obtains the shoe and is curious about it as no one has feet that can fit the shoe. The King searches everywhere and finally reaches Ye’s house, where she tries on the shoe. The king realises she is the one and takes her back to his kingdom. Her cruel stepmother and half-sister are killed by flying rocks.^[20] Variants of the story are also found in many ethnic groups in China.^[19]

Tam and Cam[edit]

The Story of Tam and Cam, from Vietnam, is similar to the Chinese version. The heroine Tấm also had a fish that was killed by the stepmother and the half-sister, and its bones also give her clothes.^[21] Later after marrying the king, Tấm was killed by her stepmother and sister, and reincarnated several times in form of a bird, a loom and a «gold apple». She finally reunited with the king and lived happily ever after.

Other Asian versions[edit]

There exists a Cambodian version (called «Khmer» by the collectors) with the name Néang Kantoc.^[22] Its collectors compared it to the Vietnamese story of Tam and Cam.^[23]

Another version was collected from the Cham people of Southeast Asia, with the name La Sandale d’Or («The Golden Sandal») or Conte de demoiselles Hulek et Kjong («The tale of the ladies Hulek and Kjong»).^[24]

20th century folktale collector Kenichi Mizusawa published an analysis of Japanese variants of Cinderella, separating them into two types: «Nukabuku, Komebuku» (about rival step-sisters) and «Ubagawa» (about the heroine’s disguise).^[25]

One Thousand and One Nights[edit]

Several different variants of the story appear in the medieval One Thousand and One Nights, also known as the Arabian Nights, including «The Second Shaykh’s Story», «The Eldest Lady’s Tale» and «Abdallah ibn Fadil and His Brothers», all dealing with the theme of a younger sibling harassed by two jealous elders. In some of these, the siblings are female, while in others, they are male. One of the tales, «Judar and His Brethren», departs from the happy endings of previous variants and reworks the plot to give it a tragic ending instead, with the younger brother being poisoned by his elder brothers.^[26]

Literary versions[edit]

The first European version written in prose was published in Naples, Italy, by Giambattista Basile, in his Pentamerone (1634). The story itself was set in the Kingdom of Naples, at that time the most important political and cultural center of Southern Italy and among the most influential capitals in Europe, and written in the Neapolitan dialect. It was later retold, along with other Basile tales, by Charles Perrault in Histoires ou contes du temps passé (1697),^[5] and by the Brothers Grimm in their folk tale collection Grimms’ Fairy Tales (1812).

The name «Cenerentola» comes from the Italian word «cenere» (ash, cinder). It has to do with the fact that servants and scullions were usually soiled with ash at that time, because of their cleaning work and also because they had to live in cold basements so they usually tried to get warm by sitting close to the fireplace.

Cenerentola, by Basile[edit]

Giambattista Basile, a Neapolitan writer, soldier and government official, assembled a set of oral folk tales into a written collection titled Lo cunto de li cunti (The Story of Stories), or Pentamerone. It included the tale of Cenerentola, which features a wicked stepmother and evil stepsisters, magical transformations, a missing slipper, and a hunt by a monarch for the owner of the slipper. It was published posthumously in 1634.

Plot:

A prince has a daughter, Zezolla (tonnie) (the Cinderella figure), who is tended by a beloved governess. The governess, with Zezolla’s help, persuades the prince to marry her. The governess then brings forward six daughters of her own, who abuse Zezolla (tonnie), and send her into the kitchen to work as a servant. The prince goes to the island of Sinia, meets a fairy who gives presents to his daughter, and brings back for her: a golden spade, a golden bucket, a silken napkin, and a date seedling. The girl cultivates the tree, and when the king hosts a ball, Zezolla appears dressed richly by a fairy living in the date tree. The king falls in love with her, but Zezolla runs away before he can find out who she is. Twice Zezolla escapes the king and his servants. The third time, the king’s servant captures one of her slippers. The king invites all of the maidens in the land to a ball with a shoe-test, identifies Zezolla (tonnie) after the shoe jumps from his hand to her foot, and eventually marries her.^[27]

Cendrillon ou la petite pantoufle de verre, by Perrault[edit]

One of the most popular versions of Cinderella was written in French by Charles Perrault in 1697, under the name Cendrillon ou la petite pantoufle de verre. The popularity of his tale was due to his additions to the story, including the pumpkin, the fairy-godmother and the introduction of «glass» slippers.^[28]

Plot:

A wealthy widower has a beautiful young daughter, a girl of unparalleled kindness and sweet temper. The gentleman marries a proud and haughty woman as his second wife. She has two daughters, who are equally vain and selfish. The girl is forced into servitude by her stepmother, where she is made to work day and night doing menial chores. After the girl’s chores are done for the day, she curls up near the fireplace in an effort to stay warm. She often arises covered in ashes, giving rise to the mocking nickname «Cendrillon» (Cinderella) by her stepsisters. Cinderella bears the abuse patiently and does not tell her father, who would have scolded her.

One day, the prince invites all the people in the land to a royal ball. The two stepsisters gleefully plan their wardrobes for the ball, and taunt Cinderella by telling her that maids aren’t invited to the ball.

As the two stepsisters and the stepmother depart to the ball, Cinderella cries in despair. Her Fairy godmother magically appears and immediately begins to transform Cinderella from house servant to the young lady she was by birth, all in the effort to get Cinderella to the ball. She turns a pumpkin into a golden carriage, mice into horses, a rat into a coachman, and lizards into footmen. She then turns Cinderella’s rags into a beautiful jeweled gown, complete with a delicate pair of glass slippers. The Fairy Godmother tells her to enjoy the ball, but warns her that she must return before midnight, when the spells will be broken.

At the ball, the entire court is entranced by Cinderella, especially the Prince. At this first ball, Cinderella remembers to leave before midnight. Back home, Cinderella graciously thanks her Fairy Godmother. She then innocently greets the two stepsisters, who had not recognized her earlier, and talk of nothing but the beautiful girl at the ball.

Another ball is held the next evening, and Cinderella again attends with her Fairy Godmother’s help. The prince has become even more infatuated with the mysterious woman at the ball, and Cinderella in turn becomes so enchanted by him she loses track of time and leaves only at the final stroke of midnight, losing one of her glass slippers on the steps of the palace in her haste. The Prince chases her, but outside the palace, the guards see only a simple country girl leave. The prince pockets the slipper and vows to find and marry the girl to whom it belongs. Meanwhile, Cinderella keeps the other slipper, which does not disappear when the spell is broken.

The prince’s herald tries the slipper on all the women in the kingdom. When the herald arrives at Cinderella’s home, the two stepsisters try in vain to win him over. Cinderella asks if she may try, but the two stepsisters taunt her. Naturally, the slipper fits perfectly, and Cinderella produces the other slipper for good measure. Cinderella’s stepfamily pleads for forgiveness, and Cinderella agrees. Cinderella had hoped her step-family would love her always. Cinderella marries the prince and forgives her two stepsisters, then marrying them off to two wealthy noblemen of the court. They all lived happily ever after.^[29]

The first moral of the story is that beauty is a treasure, but graciousness is priceless. Without it, nothing is possible; with it, one can do anything.^[30]

However, the second moral of the story mitigates the first one and reveals the criticism that Perrault is aiming at: That «without doubt it is a great advantage to have intelligence, courage, good breeding, and common sense. These, and similar talents come only from heaven, and it is good to have them. However, even these may fail to bring you success, without the blessing of a godfather or a godmother.»^[30]

Aschenputtel, by the Brothers Grimm[edit]

Another well-known version was recorded by the German brothers Jacob and Wilhelm Grimm in the 19th century. The tale is called «Aschenputtel» [“The Little Ash Girl”] or «Cinderella» in English translations). This version is much more violent than that of Charles Perrault and Disney, in that Cinderella’s father has not died and the two stepsisters mutilate their feet to fit in the golden slipper. There is no fairy godmother in this version of the Brothers Grimm, but rather help comes from a wishing tree that the heroine planted on her deceased mother’s grave when she recites a certain chant. In the second edition of their collection (1819), the Brothers Grimm supplemented the original 1812 version with a coda in which the two stepsisters suffer a terrible punishment by the princess Cinderella for their cruelty.^[31]

Summary[edit]

A plague infests a village, and a wealthy gentleman’s wife lies on her deathbed. She calls for her only daughter, and tells her to remain good and kind, as God would protect her. She then dies and is buried. The child visits her mother’s grave every day to grieve and a year goes by. The gentleman marries another woman with two older daughters from a previous marriage. They have beautiful faces and fair skin, but their hearts are cruel and wicked. The stepsisters steal the girl’s fine clothes and jewels and force her to wear rags. They banish her into the kitchen, and give her the nickname «Aschenputtel» («Ashfool»). She is forced to do all kinds of hard work from dawn to dusk for the sisters. The cruel sisters do nothing but mock her and make her chores harder by creating messes. However, despite all of it, the girl remains good and kind, and regularly visits her mother’s grave to cry and pray to God that she will see her circumstances improve.

One day the gentleman visits a fair, promising his stepdaughters gifts of luxury. The eldest asks for beautiful dresses, while the younger for pearls and diamonds. His own daughter merely begs for the first twig to knock his hat off on the way. The gentleman goes on his way, and acquires presents for his stepdaughters. While passing a forest he gets a hazel twig, and gives it to his daughter. She plants the twig over her mother’s grave, waters it with her tears and over the years, it grows into a glowing hazel tree. The girl prays under it three times a day, and a white bird always comes to her as she prays. She tells her wishes to the bird, and every time the bird throws down to her what she has wished for.

The king decides to proclaim a festival that will last for three days and invites all the beautiful maidens in that country to attend so that the prince can select one of them for his bride. The two sisters are also invited, but when Aschenputtel begs them to allow her to go with them into the celebration, the stepmother refuses because she has no decent dress nor shoes to wear. When the girl insists, the woman throws a dish of lentils into the ashes for her to pick up, guaranteeing her permission to attend the festival if she can clean up the lentils in two hours. When the girl accomplished the task in less than an hour with the help of a flock of white doves that came when she sang a certain chant, the stepmother only redoubles the task and throws down even a greater quantity of lentils. When Aschenputtel is able to accomplish it in a greater speed, not wanting to spoil her daughters’ chances, the stepmother hastens away with her husband and daughters to the celebration and leaves the crying stepdaughter behind.

The girl retreats to the graveyard and asks to be clothed in silver and gold. The white bird drops a gold and silver gown and silk shoes. She goes to the feast. The prince dances with her all the time, claiming her as his dance partner whenever a gentleman asks for her hand, and when sunset comes she asks to leave. The prince escorts her home, but she eludes him and jumps inside the estate’s pigeon coop. The father came home ahead of time and the prince asks him to chop the pigeon coop down, but Aschenputtel has already escaped from the back, to the graveyard to the hazel tree to return her fine clothes. The father finds her asleep in the kitchen hearth, and suspects nothing. The next day, the girl appears in grander apparel. The prince again dances with her the whole day, and when dark came, the prince accompanies her home. However, she climbs a pear tree in the back garden to escape him. The prince calls her father who chops down the tree, wondering if it could be Aschenputtel, but Aschenputtel was already in the kitchen when the father arrives home. The third day, she appears dressed in grand finery, with slippers of gold. Now the prince is determined to keep her, and has the entire stairway smeared with pitch. Aschenputtel, in her haste to elude the prince, loses one of her golden slippers on that pitch. The prince picks the slipper and proclaims that he will marry the maiden whose foot fits the golden slipper.

The next morning, the prince goes to Aschenputtel’s house and tries the slipper on the eldest stepsister. Since she will have no more need to go on foot when she will be queen, the sister was advised by her mother to cut off her toes to fit the slipper. While riding with the stepsister, the two magic doves from heaven tell the prince that blood drips from her foot. Appalled by her treachery, he goes back again and tries the slipper on the other stepsister. She cut off part of her heel to get her foot in the slipper, and again the prince is fooled. While riding with her to the king’s castle, the doves alert him again about the blood on her foot. He comes back to inquire about another girl. The gentleman tells him that his dead wife left a «dirty little Cinderella» in the house, omitting to mention that she is his own daughter, and that she is too filthy to be seen, but the prince asks him to let her try on the slipper. Aschenputtel appears after washing clean her face and hands, and when she puts on the slipper, which fitted her like a glove, the prince recognizes her as the stranger with whom he has danced at the festival, even before trying it. To the horror of the stepmother and the two limping sisters, their merely servant-girl had won without any subterfuge. The prince put Aschenputtel before him on his horse and rode off to the palace. While passing the hazel tree the two magic doves from heaven declare Aschenputtel as the true bride of the prince, and remained on her shoulders, one on the left and the other on the right.

In a coda added in the second edition of 1819, during Aschenputtel’s royal wedding, the false stepsisters had hoped to worm their way into her favour as the future queen, but this time they don’t escape their princess’ silent rage, which she kept to herself until that day. As she walks down the aisle with her stepsisters as her bridesmaids, Aschenputtel’s doves fly off her shoulders and strike the two stepsisters’ eyes, one in the left and the other in the right. It is their last chance of redemption, but since they are desperate to win the new princess’ affections, they don’t give up and go through the ceremony, so when the wedding comes to an end, and Aschenputtel and her beloved prince march out of the church, her doves fly again, promptly striking the remaining eyes of the two evil stepsisters blind, a truly awful comeuppance they have to endure. Then, finally free from abuse and enslavement, Aschenputtel leaves her family forever to be a princess with her prince, while the stepsisters live their lives as blind beggars, as her father and stepmother are in disgrace.^[32]

Plot variations and alternative tellings[edit]

Folklorists have long studied variants on this tale across cultures. In 1893, Marian Roalfe Cox, commissioned by the Folklore Society of Britain, produced Cinderella: Three Hundred and Forty-Five Variants of Cinderella, Catskin and, Cap o’Rushes, Abstracted and Tabulated with a Discussion of Medieval Analogues and Notes. Further morphology studies have continued on this seminal work.^[33]

Joseph Jacobs has attempted to reconstruct the original tale as The Cinder Maid by comparing the common features among hundreds of variants collected across Europe.^[34] The Aarne–Thompson–Uther system classifies Cinderella as type 510A, «Persecuted Heroine». Others of this type include The Sharp Grey Sheep; The Golden Slipper; The Story of Tam and Cam; Rushen Coatie; The Wonderful Birch; Fair, Brown and Trembling; and Katie Woodencloak.^{[35][9]: 24–26}

The magical help[edit]

International versions lack the fairy godmother present in the famous Perrault’s tale. Instead, the donor is her mother, incarnated into an animal (if she is dead) or transformed into a cow (if alive). In other versions, the helper is an animal, such as a cow, a bull, a pike, or a saint or angel.^[36] The bovine helper appears in some Greek versions, in «the Balkan-Slavonic tradition of the tale», and in some Central Asian variants. The mother-as-cow is killed by the heroine’s sisters, her bones gathered and from her grave the heroine gets the wonderful dresses.^[37]

Africanist Sigrid Schmidt stated that «a typical scene» in Kapmalaien (Cape Malays) tales is the mother becoming a fish, being eaten in fish form, the daughter burying her bones and a tree sprouting from her grave.^[38]

Professor Gražina Skabeikytė-Kazlauskienė recognizes that the fish, the cow, even a female dog (in other variants), these animals represent «the [heroine’s] mother’s legacy».^[39] Jack Zipes, commenting on a Sicilian variant, concluded much the same: Cinderella is helped by her mother «in the guise of doves, fairies, and godmothers».^[40] In his notes to his own reconstruction, Joseph Jacobs acknowledged that the heroine’s animal helper (e.g., cow or sheep) was «clearly identified with her mother», as well as the tree on Cinderella’s mother’s grave was connected to her.^[41]

Villains[edit]

Although many variants of Cinderella feature the wicked stepmother, the defining trait of type 510A is a female persecutor: in Fair, Brown and Trembling and Finette Cendron, the stepmother does not appear at all, and it is the older sisters who confine her to the kitchen. In other fairy tales featuring the ball, she was driven from home by the persecutions of her father, usually because he wished to marry her. Of this type (510B) are Cap O’ Rushes, Catskin, All-Kinds-of-Fur, and Allerleirauh, and she slaves in the kitchen because she found a job there.^[42] In Katie Woodencloak, the stepmother drives her from home, and she likewise finds such a job.^[43]

In La Cenerentola, Gioachino Rossini inverted the sex roles: Cenerentola is mistreated by her stepfather. (This makes the opera Aarne-Thompson type 510B.) He also made the economic basis for such hostility unusually clear, in that Don Magnifico wishes to make his own daughters’ dowries larger, to attract a grander match, which is impossible if he must provide a third dowry. Folklorists often interpret the hostility between the stepmother and stepdaughter as just such a competition for resources, but seldom does the tale make it clear.^[44]

In some retellings, at least one stepsister is somewhat kind to Cinderella and second guesses the Stepmother’s treatment. This is seen in Ever After, the two direct-to-video sequels to Walt Disney’s 1950 film, and the 2013 Broadway musical.

Ball, ballgown, and curfew[edit]

The number of balls varies, sometimes one, sometimes two, and sometimes three. The fairy godmother is Perrault’s own addition to the tale.^[45] The person who aided Cinderella (Aschenputtel) in the Grimms’s version is her dead mother. Aschenputtel requests her aid by praying at her grave, on which a tree is growing. Helpful doves roosting in the tree shake down the clothing she needs for the ball. This motif is found in other variants of the tale as well, such as in the Finnish The Wonderful Birch. Playwright James Lapine incorporated this motif into the Cinderella plotline of the musical Into the Woods. Giambattista Basile’s Cenerentola combined them; the Cinderella figure, Zezolla, asks her father to commend her to the Dove of Fairies and ask her to send her something, and she receives a tree that will provide her clothing. Other variants have her helped by talking animals, as in Katie Woodencloak, Rushen Coatie, Bawang Putih Bawang Merah, The Story of Tam and Cam, or The Sharp Grey Sheep—these animals often having some connection with her dead mother; in The Golden Slipper, a fish aids her after she puts it in water. In «The Anklet», it’s a magical alabaster pot the girl purchased with her own money that brings her the gowns and the anklets she wears to the ball. Gioachino Rossini, having agreed to do an opera based on Cinderella if he could omit all magical elements, wrote La Cenerentola, in which she was aided by Alidoro, a philosopher and formerly the Prince’s tutor.

The midnight curfew is also absent in many versions; Cinderella leaves the ball to get home before her stepmother and stepsisters, or she is simply tired. In the Grimms’ version, Aschenputtel slips away when she is tired, hiding on her father’s estate in a tree, and then the pigeon coop, to elude her pursuers; her father tries to catch her by chopping them down, but she escapes.^[46]

Identifying item[edit]

The glass slipper is unique to Charles Perrault’s version and its derivatives; in other versions of the tale it may be made of other materials (in the version recorded by the Brothers Grimm, German: Aschenbroedel and Aschenputtel, for instance, it is gold) and in still other tellings, it is not a slipper but an anklet, a ring, or a bracelet that gives the prince the key to Cinderella’s identity. In Rossini’s opera «La Cenerentola» («Cinderella»), the slipper is replaced by twin bracelets to prove her identity. In the Finnish variant The Wonderful Birch the prince uses tar to gain something every ball, and so has a ring, a circlet, and a pair of slippers. Some interpreters, perhaps troubled by sartorial impracticalities, have suggested that Perrault’s «glass slipper» (pantoufle de verre) had been a «squirrel fur slipper» (pantoufle de vair) in some unidentified earlier version of the tale, and that Perrault or one of his sources confused the words; however, most scholars believe the glass slipper was a deliberate piece of poetic invention on Perrault’s part.^{[47] [c]} Nabokov has Professor Pnin assert as fact that «Cendrillon’s shoes were not made of glass but of Russian squirrel fur – vair, in French».^[49] The 1950 Disney adaptation takes advantage of the slipper being made of glass to add a twist whereby the slipper is shattered just before Cinderella has the chance to try it on, leaving her with only the matching slipper with which to prove her identity.

Revelation[edit]

In many variants of the tale, the prince is told that Cinderella can not possibly be the one, as she is too dirty and ragged. Often, this is said by the stepmother or stepsisters. In the Grimms’ version, both the stepmother and the father urge it.^[50] The prince nevertheless insists on her trying. Cinderella arrives and proves her identity by fitting into the slipper or other item (in some cases she has kept the other).

Conclusion[edit]

According to Korean scholarship, East Asian versions of Cinderella «typically» continue as the heroine’s stepmother replaces the Cinderella-like character for her own daughter,^{[clarification needed]} while the heroine goes through a cycle of transformations.^[51] Such tales continue the fairy tale into what is in effect a second episode.

In The Thousand Nights and A Night, in a tale called «The Anklet»,^[52] the stepsisters make a comeback by using twelve magical hairpins to turn the bride into a dove on her wedding night. In The Wonderful Birch, the stepmother, a witch, manages to substitute her daughter for the true bride after she has given birth.

Works based on the Cinderella story[edit]

Works based on the story of Cinderella include:

Opera and ballet[edit]

• Cendrillon (1749) by Jean-Louis Laruette
• Cendrillon (1810) by Nicolas Isouard, libretto by Charles-Guillaume Étienne
• Agatina, o la virtù premiata [it] (1814) by Stefano Pavesi
• La Cenerentola (1817) by Gioachino Rossini
• Cinderella (1893) by Baron Boris Vietinghoff-Scheel
• Cendrillon (1894–95) by Jules Massenet, libretto by Henri Caïn
• Aschenbrödel (1901) by Johann Strauss II, adapted and completed by Josef Bayer^[53]
• Cinderella (1901–02) by Gustav Holst
• La Cenerentola (1902) by Ermanno Wolf-Ferrari
• Cendrillon (1904) by Pauline García-Viardot
• Aschenbrödel (1905) by Leo Blech, libretto by Richard Batka
• Das Märchen vom Aschenbrödel (1941) by Frank Martin
• Zolushka or Cinderella (1945) by Sergei Prokofiev
• La Cenicienta (1966) by Jorge Peña Hen
• Cinderella, a «pantomime opera» (1979) by Peter Maxwell Davies
• Cinderella (1980) by Paul Reade
• Cinderella (1997) by Matthew Bourne taking place in 1940 London using the music of Sergei Prokofiev
• My First Cinderella (2013) directed by George Williamson and Loipa Araújo

Theatre[edit]

In 1804 Cinderella was presented at Drury Lane Theatre, London, described as «A new Grand Allegorical Pantomimic Spectacle» though it was very far in style and content from the modern pantomime. However, it included notable clown Joseph Grimaldi playing the part of a servant called Pedro, the antecedent of today’s character Buttons.^[54] In 1820 Harlequin and Cinderella at the Theatre Royal, Covent Garden had much of the modern story (taken from the opera La Cenerentola) by Rossini but was a Harlequinade again featuring Grimaldi.^[54] In 1830 Rophino Lacy used Rossini’s music but with spoken dialogue in a comic opera with many of the main characters: the Baron, the two stepsisters and Pedro the servant all as comic characters, plus a Fairy Queen instead of a magician.^[54] However it was the conversion of this via burlesque and rhyming couplets by Henry Byron that led to what was effectively the modern pantomime in both story and style at the Royal Strand Theatre in 1860: Cinderella! Or the Lover, the Lackey, and the Little Glass Slipper.^[54]

In the traditional pantomime version the opening scene takes place in a forest with a hunt in progress; here Cinderella first meets Prince Charming and his «right-hand man» Dandini, whose name and character come from Gioachino Rossini’s opera (La Cenerentola). Cinderella mistakes Dandini for the Prince and the Prince for Dandini. Her father, Baron Hardup, is under the thumb of his two stepdaughters, the Ugly sisters, and has a servant, Cinderella’s friend Buttons. (Throughout the pantomime, the Baron is continually harassed by the Broker’s Men (often named after current politicians) for outstanding rent. The Fairy Godmother must magically create a coach (from a pumpkin), footmen (from mice), a coach driver (from a frog), and a beautiful dress (from rags) for Cinderella to go to the ball. However, she must return by midnight, as it is then that the spell ceases.

Musicals[edit]

• Cinderella by Rodgers and Hammerstein was produced for television three times and staged live in various productions. A version ran in 1958 at the London Coliseum with a cast including Tommy Steele, Yana, Jimmy Edwards, Kenneth Williams and Betty Marsden. This version was augmented with several other Rodgers and Hammerstein’s songs plus a song written by Tommy Steele, «You and Me». In 2013, a Broadway production opened, with a new book by Douglas Carter Beane, and ran for 770 performances. In the acclaimed 2022 VTT production of Cinderella, Naomi Infeld will be playing Anastasia.
• Mr. Cinders, a musical, opened at the Adelphi Theatre, London in 1929 and received a film version in 1934.
• Cindy, a 1964 Off-Broadway musical, was composed by Johnny Brandon and has had many revivals.
• Into the Woods, a musical with music and lyrics by Stephen Sondheim and book by James Lapine, includes Cinderella as one of the many fairy-tale characters in the plot. This is partly based on the Grimm Brothers’ version of «Cinderella», including the enchanted birds, mother’s grave, three balls, and mutilation and blinding of the stepsisters. It opened on Broadway in 1987 and has had many revivals. In this show, Cinderella is actually the Baker’s ex-sister-in-law, since she married her prince and her prince’s brother married Rapunzel, and the baker is Rapunzel’s brother. After she divorced the prince she became Rapunzel and the Baker’s ex-sister-in-law.
• Cinderella is a musical composed by Andrew Lloyd Webber that premiered in the West End in 2021.

Films and television[edit]

Over the decades, hundreds of films have been made that are either direct adaptations from Cinderella or have plots loosely based on the story.

Animation[edit]

• Aschenputtel (1922), a silhouette shadow play short by Lotte Reiniger. The short silent film uses exaggerated figures and has no background, which creates a stark look. The film shows Aschenputtel’s step-sisters graphically hacking their feet off to fit into the glass slipper.^[55]
• Cinderella (1922), an animated Laugh-O-Gram produced by Walt Disney, first released on 6 December 1922. This film was about seven and half minutes long.^[56]
• Cinderella (1925), an animated short film directed by Walter Lantz, produced by Bray Studios Inc.^[57]
• A Kick for Cinderella (1925), an animated short film directed by Bud Fisher, in the Mutt and Jeff series of comic strip adaptations.^[57]
• Cinderella Blues (1931), a Van Beuren animated short film featuring a feline version of the Cinderella character.
• Poor Cinderella (1934), Fleischer Studios’ first color cartoon and only appearance of Betty Boop in color during the Fleischer era.
• A Coach for Cinderella (1937) – Jam Handy, Cervolet advert^[58]
• A Ride for Cinderella (1937) – Jam Handy, Cervolet advert^[58]
• Cinderella Meets Fella (1938), a Merrie Melodies animated short film featuring Egghead, the character who would eventually evolve into Elmer Fudd, as Prince Charming.^[59]
• Cinderella (1950), a Walt Disney animated feature released on 15 February 1950, now considered one of Disney’s classics as well as the most well-known film adaptation, including incorporating the titular character as a Disney Princess and its franchise.
  • Cinderella II: Dreams Come True (2002), a direct-to-video sequel to the 1950 film.
  • Cinderella III: A Twist in Time (2007), another direct-to-video sequel to the previous film.
• Ancient Fistory (1953) a Popeye parody animated short film.
• Señorella and the Glass Huarache (1964), a Looney Tunes animated short film that transplants the story to a Mexican setting.
• Festival of Family Classics (1972-73), episode Cinderella, produced by Rankin/Bass and animated by Mushi Production.
• World Famous Fairy Tale Series (Sekai meisaku dōwa) (1975-83) has a 9-minute adaptation.
• Manga Sekai Mukashi Banashi (1976-79), 10-minute adaptation.
• Cinderella (1979), an animated short film based on Charles Perrault’s version of the fairy tale. It was produced by the Soyuzmultfilm studio.
• «Cinderella? Cinderella!» (1986), an episode of Alvin & the Chipmunks. With Brittany of The Chipettes playing the role of Cinderella and Alvin playing the role of Prince Charming.
• My Favorite Fairy Tales (Sekai Dōwa Anime Zenshū) (1986), an anime television anthology, has a 12-minute adaptation.
• Grimm’s Fairy Tale Classics (1987-89) an anime television series based on Grimm’s stories, as two half-hour episodes.
• Funky Fables (Ponkikki Meisaku World) (1988-90), features an adaptation of Cinderella.
• Britannica’s Tales Around the World (1990-91), features Perrault’s Cinderella along with two other variants of the story.
• Cinderella (1994), a Japanese-American direct-to-video film by Jetlag Productions.
• World Fairy Tale Series (Anime sekai no dōwa) (1995), anime television anthology produced by Toei Animation, has half-hour adaptation.
• Cinderella Monogatari (The Story of Cinderella) (1996), anime television series produced by Tatsunoko Production.
• Cendrillon au Far West (2012), French/Belgian film set in the wild western age, written and directed by Pascal Hérold
• Cinderella and the Secret Prince (2018), American animated film directed by Lynne Southerland.
• Cinderella the Cat (2017), Italian animated film directed by Alessandro Rak

Non-English language live-action films and TV[edit]

• Cinderella (1899), the first film version, produced in France by Georges Méliès, as «Cendrillon».
• Mamele (1938) a Molly Picon vehicle made by the prewar Warsaw Yiddish film industry taking place in contemporary Lodz.
• Cinderella (1947), a Soviet film based on the screenplay by Evgeny Schwartz, with Yanina Zhejmo in the leading role. Shot in black-and-white, it was colorized in 2009.
• Cinderella (1955), German film
• Sandalyas ni Zafira (lit. ‘Sandals of Zafira’, 1965), a Filipino fantasy film partially based on Cinderella and starring Lyn D’Amour as Princess Zafira
• Sinderella Kül Kedisi (1971), a Turkish fantasy film based on Cinderella and starring Zeynep Değirmencioğlu as Cinderella.
• Three Wishes for Cinderella (Tři oříšky pro Popelku) (1973), a Czechoslovakian/East German fairy tale film starring Libuše Šafránková as Cinderella and Pavel Trávníček as Prince.^[60] Frequently shown, especially at Christmas time, in several European countries.
• Rani Aur Lalpari (lit. ‘Rani and the Red Fairy’), a 1975 Indian children’s fantasy film by Ravikant Nagaich features Cinderella as one of the characters — where she is portrayed by Neetu Singh.^[61]
• Cinderella 4×4. Everything starts with desire (Zolushka 4×4. Vsyo nachinayetsya s zhelaniy) (2008), a Russian modernization featuring Darya Melnikova
• Cinderella (2006), a Korean horror film
• Cinderella’s Stepsister (2010), a Korean television series
• Aschenputtel (2010 film) [de], a German film
• Aschenputtel (2011 film) [de], another German film
• Aik Nayee Cinderella (2013), a Pakistani modernization serial aired on Geo TV featuring Maya Ali and Osman Khalid Butt

English language live-action feature films[edit]

• Cinderella (1911) silent film starring Florence La Badie^[62]
• Cinderella (1914), a silent film starring Mary Pickford
• The Glass Slipper (1955), feature film with Leslie Caron and Michael Wilding
• The Slipper and the Rose (1976), a British Sherman Brothers musical film starring Gemma Craven and Richard Chamberlain.
• Into the Woods (2014), a live-action fairy-tale-themed adaptation of the above-mentioned homonymous musical, in which Anna Kendrick’s Cinderella is a central character.
• Cinderella (2015), a live-action retelling of the 1950 animated Disney film starring Lily James as Cinderella, Cate Blanchett as Lady Tremaine, Cinderella’s stepmother, Richard Madden as Kit/Prince Charming and Helena Bonham Carter as the Fairy Godmother. It is essentially a live-action reimagining of the 1950 animated film.
• Cinderella (2021), a live-action film musical starring Camila Cabello as Cinderella, Idina Menzel as Cinderella’s stepmother, Nicholas Galitzine as the Prince, and Billy Porter as the Fairy Godmother.

Modernizations and parodies

• Ella Cinders (1926), a modern tale starring Colleen Moore, based on a comic strip by William M. Conselman and Charles Plumb, inspired by Charles Perrault’s version.
• First Love (1939), a musical modernization with Deanna Durbin and Robert Stack.
• Cinderfella (1960), Cinderfella’s (Jerry Lewis) fairy godfather (Ed Wynn) helps him escape from his wicked stepmother (Judith Anderson) and stepbrothers.
• Ever After (1998), starring Drew Barrymore, a post-feminist, historical fiction take on the Cinderella story.
• Ella Enchanted (2004), a fantasy retelling featuring Anne Hathaway, which is based on the 1997 novel of the same name.
• A Cinderella Story (2004), a modernization featuring Hilary Duff and Chad Michael Murray
  • Another Cinderella Story (2008), a modernization featuring Selena Gomez and Drew Seeley
  • A Cinderella Story: Once Upon a Song (2011), a modernization featuring Lucy Hale and Freddie Stroma
  • A Cinderella Story: If the Shoe Fits (2016), a modernization featuring Sofia Carson and Thomas Law
  • A Cinderella Story: Christmas Wish (2019), a modernization featuring Laura Marano and Gregg Sulkin
  • A Cinderella Story: Starstruck (2021), a modernization featuring Bailee Madison and Michael Evans Behling
• Elle: A Modern Cinderella Tale (2010), a modernization featuring Ashlee Hewitt and Sterling Knight

English language live-action TV films and series[edit]

• Cinderella (1957), a musical adaptation by Rodgers and Hammerstein written for television and starring Julie Andrews as Cinderella, featuring Jon Cypher, Kaye Ballard, Alice Ghostley, and Edie Adams (originally broadcast in color, but only black-and-white kinescopes survive).
• Cinderella (1965), a second production of the Rodgers and Hammerstein musical, starring 18-year-old Lesley Ann Warren in the leading role, and featuring Stuart Damon as the Prince, with Ginger Rogers, Walter Pidgeon, and Celeste Holm (filmed in color and broadcast annually for 10 years).
• Hey, Cinderella! (1969), a television adaptation featuring The Muppets.
• Cindy (1978), This version of the Cinderella tale with an all-black cast has Cinderella, who wants to marry a dashing army officer, finding out that her father, who she thought had an important job at a big hotel, is actually the men’s room attendant. Her wicked stepmother finds out, too, and complications ensue. Starred Charlayne Woodard.
• In 1985, Shelley Duvall produced a version of the story for Faerie Tale Theatre.
• The Charmings (1987), a spoof of Cinderella appears in the episode «Cindy’s Back In Town» where Cinderella, portrayed by Kim Johnston Ulrich, makes a play for Snow White’s husband Prince Charming.
• Into the Woods (1989), a film of the original 1987 Broadway production of the Stephen Sondheim musical.
• Cinderella (1997), third production of the Rodgers and Hammerstein musical, this time starring Brandy as Cinderella, Whitney Houston as the Fairy Godmother, Bernadette Peters as Cinderella’s evil stepmother, Jason Alexander as Lionel the valet and Whoopi Goldberg as the Queen. Remake of the 1957 and 1965 TV films.
• Cinderella, a British TV modernization featuring Marcella Plunkett as Cinderella, Kathleen Turner as the stepmother and Jane Birkin as the fairy godmother.
• The 10th Kingdom (2000) is a TV miniseries featuring Cinderella as a major character.
• Confessions of an Ugly Stepsister (2002), TV movie for The Wonderful World of Disney by writer Gene Quintano and director Gavin Millar, based on the book of the same name, focusing on the point of view of one of the step-sister
• Once Upon a Time (2011), features Cinderella as a recurring character, played by Jessy Schram who made a deal with Rumplestiltskin who killed her fairy godmother right in front of her. In 2016, more of the story is shown in which Ashley, Cinderella’s real-world counterpart, discovers her stepsister wanted to marry the footman rather than the prince. A different Cinderella in season 7, played by Dania Ramirez, went to the ball to kill the prince, not meet him.

Television parodies and modernizations

• The story was retold as part of the episode «Grimm Job» of the American animated TV series Family Guy (season 12, episode 10), with Lois as Cinderella, Peter as Prince Charming, Mayor West as the fairy godmother, Lois’s mother as the wicked step-mother, and Meg and Stewie as the step-sisters.
• Rags (2012), a TV musical gender switched inversion of the Cinderella story that stars Keke Palmer and Max Schneider.
• Sesame Street special «Cinderelmo» and the Magic Adventures of Mumfie episode «Scarecrowella» both feature a male protagonist playing the Cinderella role.
• The My Little Pony first season finale «The Best Night Ever» parodies several key parts of the Cinderella story.
• In Carry On Christmas (1969), which was one of the Carry On Christmas Specials on TV, there is a sketch spoofing the Cinderella story. Barbara Windsor plays Cinderella and Terry Scott and Peter Butterworth play the ugly stepsisters.

Books[edit]

• Cinderella (1697), Charles Perrault
• Cinderella (1919), Charles S. Evans and illustrated by Arthur Rackham
• Ella Enchanted (1997), by Gail Carson Levine
• Raisel’s Riddle (1999), Erica Silverman and illustrated by Susan Gaber
• Confessions of an Ugly Stepsister (1999), by Gregory Maguire
• Just Ella (1999), by Margaret Peterson Haddix
• Adelita: A Mexican Cinderella Story (2004), Tomie dePaola
• «Princess of Glass» (2010) by Jessica Day George is loosely based on the fairytale.
• Cinder (2012) by Marissa Meyer, a sci-fi retelling of the classic story
• The Stepsister’s Tale (2014) by Tracy Barrett
• Geekerella (2017) by Ashley Poston
• Stepsister (2019) by Jennifer Donnelly
• So This Is Love: A Twisted Tale (2020) by Elizabeth Lim
• Cinderella is Dead (2020), by Kalynn Bayron

Video games[edit]

• Yakuza 0, referenced in Goro Majima’s song 24-Hour Cinderella.
• Persona 5 Royal, where Kasumi’s Persona is based on Cinderella and named after her French translation, Cendrillon.

See also[edit]

• Rhodopis
• Eteriani
• Cinderella complex
• Cinderella effect
• Marriage plot
• Ye Xian
• Bawang Merah Bawang Putih

Footnotes[edit]

References[edit]

Notes

Further reading[edit]

• Bascom, William. «Cinderella in Africa». In: Journal of the Folklore Institute 9, no. 1 (1972): 54-70. Accessed July 12, 2021. doi:10.2307/3814022.
• Čechová, Mariana. «RHIZOMATIC CHARACTER OF TRANS-CULTURAL AND TRANS-TEMPORAL MODE OF LITERARY COMMUNICATION». In: World Literature Studies Vol. 6 (23), n. 3 (2014): 111–127.
• Chen, Fan Pen Li. «Three Cinderella Tales from the Mountains of Southwest China». In: Journal of Folklore Research 57, no. 2 (2020): 119–52. Accessed 17 November 2020. doi:10.2979/jfolkrese.57.2.04.
• Christiansen, Reidar Th. «Cinderella in Ireland». In: Béaloideas 20, no. 1/2 (1950): 96–107. Accessed 7 May 2021. doi:10.2307/20521197.
• Ding Naitong (1974). The Cinderella cycle in China and Indo-China. Helsinki: Suomalainen Tiedeakatemia. ISBN 951-41-0121-9.
• Gardner, Fletcher, and W. W. Newell. «Filipino (Tagalog) Versions of Cinderella». In: The Journal of American Folklore 19, no. 75 (1906): 265–80. Accessed 5 July 2020. doi:10.2307/534434.
• Jonathan Y. H. Hui (2018) «Cinderella in Old Norse Literature». In: Folklore, 129:4, pp. 353–374. doi:10.1080/0015587X.2018.1515207.
• Labelle, Ronald. (2017). «Le conte de Cendrillon: de la Chine à l’Acadie sur les ailes de la tradition». In: Rabaska 15: 7–28.
• Mulhern, Chieko Irie. «Cinderella and the Jesuits. An Otogizōshi Cycle as Christian Literature». In: Monumenta Nipponica 34, no. 4 (1979): 409-47. Accessed June 25, 2021. doi:10.2307/2384103.
• Mulhern, Chieko Irie. «Analysis of Cinderella Motifs, Italian and Japanese». In: Asian Folklore Studies 44, no. 1 (1985): 1-37. Accessed June 25, 2021. doi:10.2307/1177981.
• Schlepp, Wayne. “Cinderella in Tibet”. In: Asian Folklore Studies 61, no. 1 (2002): 123–47. Cinderella in Tibet.
• Tangherlini, Timothy. (1994). «Cinderella in Korea: Korean Oikotypes of AaTh 510». In: Fabula. 35: 282–304. doi:10.1515/fabl.1994.35.3-4.282.
• Albano Maria Luisa (a cura). Cenerentole in viaggio. Illustrazione di Marcella Brancaforte. Falzea Editore, Reggio Calabria, 2008.

Notes[edit]

External links[edit]

• The complete set of Grimms’ Fairy Tales, including Cinderella at Standard Ebooks
• Project Gutenberg compilation, including original Cendrillon
• Photos and illustrations from early Cinderella stage versions, including one with Ellaline Terriss and one with Phyllis Dare
• Parallel German-English text of brothers Grimm’s version in ParallelBook format
• The Cinderella Bibliography by the University of Rochester
• Folktales of ATU type 510A, «The Persecuted Heroine: Cinderella» by D. L. Ashliman

Именно в сегодняшний день смерти Шарля Перро в 1947 году , на экраны СССР вышел фильм Надежды Кошеверовой «Золушка».

В оригинале сказку называли КАНДРИЛЬОНА и в первых русских переводах французской сказки имя Золушки было переведено как ЗАМАРАШКА (в польском языке ПЕПЕЛЮШКА).

Над сказкой «Золушка» Шарлю Перро также пришлось немало поработать. Он знал и любил похожую сказку из книги Базиле «Пентамерон». Он всегда восхищался ею и потому, когда прочитал вариант, записанный своим сыном Пьером, сразу решил использовать французскую версию «Золушки», в которой отразились народные традиции Франции.

В целом, сказка, записанная сыном Пьером, не испытала существенных исправлений, и Шарль лишь слегка переделал ее. Но это «слегка» означало искусство большого мастера.

Автор заботливо сохранил сюжетную линию, сохранил и туфельки, и бал, и сам ритм рассказа. Но при ближайшем рассмотрении, оказывается, что простота и безыскусность рассказа достигаются очень искусно. Перед нами либо необычайный «художественный инстинкт» автора, либо очень большой опыт писательского мастерства, а наиболее вероятно — и то и другое.

Самый захватывающий момент сказки, без сомнения, касается бала. По всем народным версиям, героиня три раза едет на бал к принцу. Автор сохраняет традиционный ритм, но в то же время стремится избежать монотонности повторения одной и той же сцены. И достигает этого исключительно умело. Он убирает третий бал, что заставляет Золушку терять туфельку на втором. Но сцена первого бала представлена два раза. Первый раз — глазами Золушки, второй — злых сестер.

В действительности же рассказано только об одном бале, но с ловким зеркальным эффектом: рассказ дан в три или четыре приема, так что читателю представляется, что и другие балы описаны очень подробно.

Шарль Перро критически относится к фольклору. Он смело убирает из народной сказки те эпизоды, которые ее не украшают. Так, например, он исключил сцену, в которой героиня бросает соль в огонь, когда вычесывает из головы вшей (эта деталь народной сказки должна была ему быть известна). Оказались исключены некоторые волшебные вещи, например, два плода, которые в различных версиях содержат чудесные платья для феи, или три «странных жителя» — метла, тряпка и совок. Зато автор добавил в сказку волшебство: мыши у него чудесным образом превращаются в лошадей, крыса — в кучера, ящерицы — в лакеев и т. д.

Перро вводит в сказку легкий юмор. Очаровательная фея действует по определенным правилам, которые так просты, ясны и очевидны, что Золушка их легко угадывает и подыгрывает крестной матери:

«Так как она задумалась, из чего бы сделать кучера, Золушка сказала: „Пойду посмотрю, нет ли в ловушке крысы?“ — Ты права, пойди посмотри, — сказала крестная мать».

Современные французские фольклористы Бальзак и Летрэ пришли к выводу, что хрустальная туфелька Золушки, которая слетает с ее ножки еще в первом издании «Сказок», является результатом случайной ошибки автора или опечатки. Хрустальная туфелька, упав с ножки на каменную лестницу, неминуемо бы разбилась. Следовательно, считают названные авторы, Золушка носила не хрустальные туфельки, а туфельки, окаймленные беличьим мехом. «Во Франции, как и в других королевствах, — писал Бальзак, — королевские указы предписывали ношение мехов только благородному сословию. В особенности это касалось некоторых редких мехов, например беличьего. При этом различали мех крупный и мелкий. Названия этих мехов давно уже вышли из употребления, и в бесконечном числе изданий сказок Перро знаменитая туфелька Золушки — несомненно, из мелкого беличьего меха — представлена хрустальной».

Но с этим мнением можно поспорить.

Марк Сориано пишет: «В волшебном мире вполне могут существовать хрустальные туфельки. В оригинальном издании была именно хрустальная туфелька, и с трудом можно допустить, что ошибка повторилась три раза в тексте и один раз в названии… В самом деле, эта хрустальная туфелька, идея которой, видимо, принадлежит именно Шарлю Перро, — очень тонкое, изящное изобретение. Она позволяет во всей сказке ощущать атмосферу легкой иронии».

Марк Сориано очень тонко сумел найти те места в сказке, где ощущается присутствие обоих авторов — и сына, и отца.

«Тон сказки „Золушка“ особенный, — пишет он. — Большей частью он единый, плотный, быстрый, прямой. Можно представить себе, что это рассказ одаренного ребенка, который идет прямо за фактами и находит самые характерные черты, которые берут его за душу. Например: „Она спала на чердаке, на старом соломенном тюфяке, в то время как сестры спали в красивых комнатах“.

Иногда же тон изменяется: можно сказать, что это другой голос, голос взрослого человека, у которого большой опыт и который не пренебрегает, например, тем, чтобы пустить особую стрелу против женщин: „Все дамы очень внимательно рассматривали прическу и платье Золушки, чтобы назавтра сделать себе такие же“. Это голос уже того, кто написал эти нравоучительные истории».

В фильме роль Золушки сыграла Янина Жеймо. По воспоминаниям Янины Жеймо перед началом съёмок её отправили в санаторий «подкормиться, чтобы не выглядеть слишком тощей» . На 31 декабря 1946 года исполнительнице Золушки было 37 лет, а Алексею Консовскому, принцу — 34 года . Игравшему родного отца Золушки Василию Меркурьеву — 42 года, то есть он был старше «дочери» всего на 5 лет.
На роль феи пробовалась также Любовь Орлова.

ЯН ФРИД (КИНОРЕЖИССЁР) == В образе Золушки я не обнаружил активной любви к труду, равно как не обнаружил традиционной обаятельности в других образах. Все остальные персонажи, окружающие Золушку, удивительно несимпатичные лица. Дегенеративен Гарин, который никак не вызывает симпатии, неприятен принц — рахитик с разжиженными мозгами. Почему его такого должна любить Золушка? Всё это действует так, что начинаешь беспокоиться за весь материал в силу того, что он, с моей точки зрения, является порочным.

ИЗ ПЕСНИ ЗОЛУШКИ… = Дразнят Золушкой меня
оттого, что у огня, силы не жалея,
в кухне я тружусь, тружусь,
с печкой я вожусь, вожусь,
и всегда в золе я.

А ЖИЛА ЛИ ЗОЛУШКА НА САМОМ ДЕЛЕ И ГДЕ ТОГДА ЕЁ МОГИЛА?

«Румянолицая девушка» -так можно перевести древнегреческое имя Родопис (она же иногда упомянута под именем Дориха).
Родопис — гетера, жившая, предположительно, в VI веке до н.э., современница поэтессы Сапфо и любовница её брата; вероятный прототип самой ранней из записанных вариаций сказки о Золушке (её потерянной туфле).

Единственный исторический источник, достаточно полно рассказывающий о жизни Родопис, — это рассказ древнегреческого историка Геродота, жившего в V веке до н. э. По словам Геродота, Родопис жила во времена фараона Амасиса II (570—526 гг. до н. э.). Она была родом из Фракии и находилась в рабстве у Иадмона с острова Самос, вместе с полулегендарным баснописцем Эзопом. Родопис была продана в Египет, где «занималась своим ремеслом», после чего Харакс, брат поэтессы Сапфо, выкупил её за огромную сумму и даровал ей свободу.
Родопис осталась в Египте и приобрела значительное состояние; на десятую часть своих доходов она заказала и отправила в Дельфы в качестве дара множество железных вертелов, на которых можно было жарить целых быков. По словам Геродота, спустя сто лет эти вертелы всё ещё лежали за алтарём напротив храма.

Очевидно, фигура Родопис начала окружаться легендами вскоре после её смерти, поскольку живший столетием после Геродот пишет, что некоторые эллины считают пирамиду Микерина, одну из трёх Великих пирамид в Гизе, якобы принадлежащей Родопис. Геродот опровергает эти домыслы, указывая, что Родопис жила намного позже Микерина и не была настолько богата, чтобы для неё была построена столь великолепная пирамида.

В неустановленный период легендарное жизнеописание Родопис приобретает вид «сказки о Золушке». В этом варианте историю Родопис пересказывает Страбон:

==…во время купания орёл похитил одну из сандалий Родопис у служанки и принёс в Мемфис; в то время, когда царь производил там суд на открытом воздухе, орёл, паря над его головой, бросил сандалию ему на колени. Царь же, изумлённый как прекрасной формой сандалии, так и странным происшествием, послал людей во все стороны на поиски женщины, которая носила эту сандалию. Когда её нашли в городе Навкратисе и привезли в Мемфис, она стала женой царя; после кончины царица была удостоена погребения в вышеупомянутой гробнице.==

Страбон также указывает, что пирамида Микерина принадлежала Родопис и была построена для неё её любовниками.

В одной из самых древних версий сказки (Китай), героиня носит обувь, сотканную из золотых нитей, с подошвами из чистого золота . В сказке братьев Гримм героиня сначала получает в подарок «туфельки, расшитые шелками и серебром», а в последний вечер — «туфли чистого золота» . В бретонской сказке «Груша с золотыми грушами» упоминаются три пары туфелек: стальные, серебряные и золотые . В итальянской сказке Золушка обута в серебряные туфельки, а в венецианском варианте сказки — в алмазные. В датской сказке туфельки шелковые. В сказке писательницы Мари-Катрин д’Онуа они сделаны из красного бархата и вышиты жемчугом . Известный французский антрополог Поль Деларю, изучив версии «Золушки» в сказках разных народов, обнаружил следующие варианты:

Просто башмачки, без уточнения: в 24 сказках разных народов
Сандалии: 1 раз
Стеклянные башмачки: 5 раз
Золотые башмачки: 1 раз
Хрустальные башмачки: 1раз

В сказке Перро Золушка обута в стеклянные башмачки. Однако начиная с XIX века материал, из которого были сделаны башмачки Золушки, стал предметом непрекращающихся споров, поскольку во французском языке слово «стекло» (фр. verre) произносится так же, как название меха особой выделки «фр. vair» . Первым на возможность подобной ошибки Перро указал Оноре де Бальзак.
==В XV и XVI веках торговля мехами переживала эпоху своего расцвета. Добывать пушнину было тогда делом нелёгким: приходилось совершать длинные и опасные путешествия в северные страны; в силу этого меха ценились чрезвычайно дорого. В те времена, так же как и теперь, высокие цены только повышали спрос: ведь тщеславие не знает преград. Во Франции, а равным образом и в других странах ношение мехов было установленной королевским указом привилегией знати, и это объясняет, почему горностай так часто фигурирует на старинных гербах; некоторые редкостные меха, как, например, vair, который, вне всякого сомнения, есть не что иное, как королевский соболь, имели право носить одни только короли, герцоги и занимающие определённые должности вельможи. Различали vair, состоящий из мелких, и vair, состоящий из крупных шкурок; слово это уже лет сто как вышло из употребления и до такой степени забылось всеми, что даже в бесчисленных переизданиях «Сказок» Перро про знаменитую туфельку Золушки, которая первоначально была, по-видимому, из мелкого vair, в настоящее время говорится, что она хрустальная (verre)==

АНАТОЛИЙ ФРАНСА== Ведь неправильно говорят, что у Золушки были хрустальные башмачки. Невозможно представить себе башмачки, сделанные из того же материала, что и графин. Башмачки, подбитые беличьим мехом, более приемлемы, но всё же не очень остроумно в такой обуви вывозить девушку на бал. В меховых башмачках ножки Золушки были бы похожи на мохнатые голубиные лапки. Надо быть без ума от танцев, чтобы плясать в меховых туфельках. Но все девушки таковы: будь у них свинцовые подмётки, всё равно они станут плясать. ==

КЛОД МЕТРА == Стекло выбрано вовсе не случайно. Здесь есть что-то подобное идее светоносной прозрачности, которая является противоположностью грязного лица в начале сказки. В то же время стекло создаётся огнём, это природное вещество, которое полностью преображается благодаря пеплу… и в какой-то мере, это стекло может быть символом того, что человеческое существо может, как сам Бог, создавать мир, который является одновременно миром света и прозрачности. В конце истории Золушка, невеста Пепла, становится невестой Солнца==

Но интересно и другое… не существует ни одного варианта сказки о Золушке, где бы упоминались башмачки из меха.

Первые сказки о Золушке появились а Азиатско-арабском мире. В Европе первую версию написал итальянский солдат Базиль в 1634 году. Шарль Перро написал «Золушку » позднее , в 1697 году и его версия сказки стала самая популярная в Европе.

На латышском языке «Золушка» зовётся ==Pelnrušķīte== (Пелнрушките)

НА ФОТО: Перамида Микерина — одна из трёх пирамид Гизы в Египте, считается «могилой Золушки». Вопреки прозвищу «Херу» (высокая), она едва достигает 66 м в высоту, а длина стороны её основания составляет 108,4 м. Её объём в 260 тыс. м³ составляет только десятую часть объема пирамиды Хеопса: это был конец эпохи больших пирамид.

А в Брюсселе даже имеется памятник Золушки.

ХРИСТИАНСКАЯ МОРАЛЬ ОТ ШАРЛЯ ПЕРРО СКАЗКИ «ЗОЛУШКА»

Первая мораль этой сказки заключается в том, что красота — это ценное сокровище, а милосердие бесценно. Без милосердия ничто не возможно, а с красотой можно сделать всё что угодно.

Тем не менее,Перро был человеком очень верующим и его вторая главная мораль этой истории смягчает первую и раскрывает критику, на которую он сам был нацелен и объяснял сказку так:
== «Без сомнения, это большое преимущество — иметь молодому человеку, а в данной истории, юной девушке интеллект, смелость, хорошее воспитание и здравый смысл. Эти и подобные таланты приходят только с небес от Господа, и очень хорошо всем юношам и девушкам от Бога их получить . Однако даже эти таланты или дары от Бога могут не принести вам успеха без благословения крестного отца или крестной матери. Золушка ни как не могла исправить своего положения имея и ум и смелость и красоту, пока её не благословила на это изменения её крестная мать — Фея».

Сказка «Золушка» очень тонко пронизана вся христианской моралью и христианскими символами. Это история о том, как ребёнок в образе простой девушки прошёл путь от пепла до королевского престола. В католическом мире пепел многое значит, в пепельную среду католики перед началом великого поста посыпают себе голову. Золушка (от слова Зола, а в польском и чешском языке её имя как раз Пепелушка) не просто как писал перевод Тургенев «Замарашка» в виде грязной девочки, а именно девочка посыпанная пеплом, измазанная золой, а у католика-француза Перро, это образ смирение и прежде всего покаяния. Только покаяние, осыпания себя пеплом может даже самого бедного человека привести в Царство Небесное, куда хотят войти и гордые и надменные сёстры Золушки, но Царство для них закрыто, ведь войти туда можно через скорби, притеснения, страдания и осыпания своей головы пеплом (то есть покаяния).

Откроем пророчества книгу Иеремии 6 глава 26 стих: «Дочь народа моего! Опояшь себе вретищем и посыпь себя пеплом. Сокрушайся, как бы о смерти единственного сына -горько плачь, ибо внезапно придёт на нас губитель».

Конечно, Золушка, это не имя девочки, а прозвище. Имени мы не знаем.. Однако, есть свидетельства, что при написании своей сказки Шарль Перро представлял все эти события происходящие в замке Маримонт, развалены которого и сейчас находятся на границы Франции и Швейцарии. За 500 лет до написании сказки о Золушке, в том рыцарском замке жила красивая девушка Матильда, считается, что эту девушку вместе с замком и перенёс в свою сказку Шарль Перро.

Конечно, имеется аж 545 версий и разновидностей сказки «Золушка» у разных народов мира и в каждой сказке своя национальная мораль.
У китайцев Золушка теряет не туфельку, а кольцо, у арабской Золушки теряется браслет с ноги. Свою Золушку писали и братья Гримм, у которых лестница была смазана смолой, чтобы Золушка прилипла и не убежала в полночь. В английской версии при примерке туфельки одна дочь мачехи отрезала себе палец, а другая пятку и по каплям крови принц узнал, что туфелька им мала. Во многих версиях Золушка специально кокетливо убегая сбрасывает туфельку чтобы её искал принц.
И почти у всех писателей сказки и мачеха и её дочери страшно наказаны, в одних версиях они стали инвалидами, в других их казнили, в третьих посадили в тюрьму, есть версии в которых их заклевали вороны выклевав им глаза…
И только Шарль Перро, как истинный и милосердный христианин прощает и мачеху и её дочерей, они прощены Золушкой. Что опять видим явное христианство, нельзя достичь Царства не простив врагов своих.

Однако некоторые Западные психологи видят другую мораль сказки и уверены, что эту сказку Перро писал для взрослых. По их мнению, Золушка чувствовала себя брошенной отцом, желал достичь его расположения к себе. Под отцом следует подразумевать — Доброту. Золушка была обделена добротой. И что основной подтекст сказки носит сексуальный характер. Молодая девушка, которая робкая и красивая превращается после полуночи в простую, грубую, дикую и жестокую разгульную девушку жаждущую интимной близости и подавляющая в себе эту близость, прячущая в себе всю любовь к людям, избегая парней в образе Принца.
А хрустальная туфелька — символ девственного влагалища. Потому и стекло, а не мех и кожа, что девственность нельзя растянуть. Будь туфелька не из стекла, её бы растянули ноги дочерей мачехи. Принц искал девственницу. И только мужчине Принцу удаётся раскрыть утончённый образ девушки Золушки и заставить поверить её в добро. Бальная сцена — жадные взгляды присутствующих мужчин, робость молодой Золушки. Любовь мужчины побеждает внутреннее женское зло.
Туфель — это ещё и образ пары. Найти правильный туфель — это найти себе в пару правильного человека..

В психологии даже имеется понятие «Комплекс Золушки» или «Синдром Золушки». Это когда успешная, красивая, богатая девушка страдая от одиночества ждёт своего принца, который исправит её жизнь. Страх женской независимости.

Есть и понятие «Эффект Золушки», это есть ненависть мачех или отчимов к приёмным детям, физическое насилие над приёмными детьми.

Остаётся вопрос, а почему Мачеха так не любила падчерицу. Это уже вопрос для следователей.)) И они нашли ответ. Золушка после смерти матери была наследницей всего того, что осталось у престарелого отца и это всё должно было по желанию Мачехи достаться ей и её родным дочерям.

В разных странах есть своя история о милой сиротке, которую вознаградила судьба, и в каждой стране у нее свой автор

Нет на свете человека, который не знал бы этот классический сюжет – сказку «Золушка». Большинство убеждены в том, что автором сказки является Шарль Перро. Многие слышали о варианте братьев Гримм, а кто-то думает, что эта сказка – народная.

В действительности история про скромную работящую девушку, обретающую своего принца, была известна еще в глубокой древности и обыгрывалась множество раз в различных интерпретациях.

Древний Египет

При раскопках в Древнем Египте был найден текст сказки о прекрасной проститутке с маленькой ножкой, купающейся в реке. Во время омовений крошечную сандалию девушки утащил орел и принес во дворец фараона. Видимо, фантазия правителя при виде маленькой сандалии разыгралась не на шутку – фараон заочно влюбился и приказал во что бы то ни стало разыскать обладательницу изящной ножки. Девушка была найдена – в древнеегипетской версии ее звали Фодорис. Фараон женился на ней, последовал хэппи-энд.

Другие страны

Позднее сказка о прекрасной трудолюбивой сироте в разных вариантах кочевала по всей Европе – ее рассказывали в Риме, Венеции и Флоренции, а также в Испании, в Шотландии и Ирландии, в Швеции и Финляндии… Это была такая древность, что Золушка, торопясь убежать, теряла не хрустальную туфельку – ее прообразами выступала меховая или деревянная обувь.

Но, несмотря на все различия, легко можно проследить общую тенденцию и схожесть сюжета. Взять хотя бы имя главной героини: в разное время и в разных странах ее называли Синдерелла (Cinderella), Cenerentola, Pepeljuga, Aschenputtel, The Cinder Maid… Так или иначе, имя происходило от золы, пепла. Так можно проследить древние верования и обряды – близость к огню, очагу была привилегией самой чистой, доброй девушки, которой доверяли просить блага у богов для всего племени.

Помощники Золушки и древние свадебные обряды

В зависимости от помощников, которые находились рядом с Золушкой, можно определить – в каких божеств и какие силы верило то или иное племя. Например, в некое сверхъестественное существо — волшебницу-фею, или в духа умершего предка, который олицетворяли белые птицы (голуби). А в самых древних вариантах «Золушки» бедной падчерице помогают перебрать зерна даже не голуби, а мыши.

Что же касается непременной потери Золушкой туфельки, то здесь ничего удивительного или странного как раз нет: у всех народов обувь напрямую была связана со свадебными обрядами, да и у нас и сегодня — помните? — принято на свадьбах похищать туфельку невесты. Потеря одной туфельки означала разлуку с суженым.

А как на других континентах?

Шло время, европейцы открывали новые страны и материки. Во время путешествий выяснилось, что сюжет о Золушке — вовсе не прерогатива Европы. Сказка о такой прилежной и трудолюбивой сиротке по имени Кхончхи была довольно популярна в Корее. Девочка изо дня в день, подчиняясь злой мачехе, перебирала рис и просо, убирала дом, рыхлила твердую каменистую почву с помощью тяпки и, разумеется, была очень несчастна.

В один прекрасный день ее посетила волшебница: она помогла быстро справиться с домашними делами и направила девочку на веселую свадьбу. Торопясь на праздник, Кхончхи уронила в ручей туфельку. Ее отыскал «принц» — начальник провинции и объявил, что женится на девушке с маленькими ножками, которая потеряла матерчатый башмачок.

Есть и другие варианты известной сказки — всего их сотни! Впрочем, среди наиболее популярных можно назвать несколько.

Базиле: самая непокорная

Да-да, эта девушка не стала смиренно терпеть издевательства злой мачехи. Она вступила в сговор с няней и однажды прихлопнула мачеху крышкой от сундука, да так удачно, что сломала той шею.

Эту жутковатую сказку итальянец Джамбаттиста Базиле сочинил на 61 год раньше, чем Шарль Перро: она была напечатана в 1634 году в сборнике сказок.

В интерпретации Базиле падчерица носила имя Зезолла. После кончины мачехи девушка уговорила своего отца жениться на пособнице преступления — няне. Когда за ней погнался влюбленный король, непокорная девушка стала с ним бороться, и с ее ноги слетел башмак — пианелла. А дальше — все знакомо: поиски по всему королевству, примерка пианеллы и счастливый конец.

Перро: самая милая

Эта сказка, пожалуй, наиболее пригодна для того, чтобы ее читали детям. Никаких кровавых разборок и мстительных падчериц. Безответная сиротка, покорная судьбе, награждена по заслугам. Именно у Перро впервые появляется «хрустальная туфелька».

Братья Гримм: самая страшная

А вот «Золушку» братьев Гримм не каждый родитель отважится читать своему чаду-дошкольнику. Примеряя туфельку всем подряд, гонцы короля не учли того, на что способна пойти девушка ради замужества. Одна из Золушкиных сестер, недолго думая, отрубила себе палец, чтобы нога влезла в туфельку. И почти обманула Принца — хорошо, что на полдороге ко дворцу парень заметил кровь, капающую из обуви невесты, и развернул весь кортеж обратно.

Потом, когда недоразумение уже было разрешено, и Золушка с Принцем направились к церкви, сестры решили сопровождать их, и тут на них налетели голуби и выклевали глаза. Вот такое варварское наказание за алчность и злобу.

 

Как часто читая детям сказки, мы не задумываемся об их скрытом смысле. А также о таинственной судьбе волшебных историй.
Сказка о Золушке остается в числе наиболее популярных среди детей и взрослых. Сложно встретить человека, который не знал бы ее. Много раз услышанная, прочитанная и увиденная, она кажется знакомой и понятной.
Вы думаете, что знаете об этой сказке все? Напрасно. Несмотря на кажущуюся простоту, она до сих пор хранит много тайн.

 
Первая тайна Золушки: кто автор сказки?

 
При упоминании о Золушке, как правило, представляется героиня сказки Шарля Перро, потому что, эта история самая популярная. Однако она далеко не единственная. Сказки с аналогичным сюжетом есть у братьев Гримм, у итальянского писателя Джамбатиста Базиле, в сборнике сказок Афанасьева. А также в фольклоре народов мира.
Но обо всем по порядку.
Братья Гримм известные собиратели фольклора и писатели. Несмотря на сходство в сюжетной линии, специалисты «гриммоведы» утверждают: «Золушка» (Aschenputtet) Гримм полноценная и самостоятельная сказка, а вовсе не более поздняя версия Cinderella.
Шарль Перро известен у нас благодаря сказкам, а между тем, он был членом Французской академии и автором серьезных научных трудов.
Сборник «Сказки матушки гусыни», в состав которого вошла история о Золушке, он издал под именем 18летнего сына Д Арманкура. Сложно сказать почему, но вероятно, автор не был уверен в реакции общества на увлеченность сказками.
Если сказочники Гримм и Афанасьев еще более менее известны, то следующий автор незаслуженно забыт.
Это Джамбатиста Базиле, итальянский писатель. Он первый создал литературную версию сказки о Золушке, взяв сюжет из народных сказаний и городского фольклора.
Написанная им книга «Пентамерон» (содержащая сказку о Золушке) оказала существенное влияние на развитие европейской литературной сказки в целом.
Интересно, что в его истории героиня теряет пианеллу. Похожую на галошу обувь на высокой платформе, благодаря которой жительницы Неаполя 17 века не пачкали подолы платьев в городской грязи.

 
Вторая тайна Золушки: Сколько лет сказке?

 
Братья Гримм издали сказку в начале 19 века.
До этого в 1697 году Ш. Перро пишет « Сказки матушки гусыни».
Еще раньше в 1634-36 годах Джамбатиста Базиле создает « Пентамерон».
Но первая известная нам сказка с аналогичным сюжетом встречается еще в Древнем Египте. Там во время раскопок был найден папирус с историей о девушке по имени Родопис. А ведь это более 2500 лет назад! А может и больше!
Эта история, красотой и поэтичностью, не уступает сказке Шарля Перро. Юную гречанку Родопис похищают пираты и продают в рабство. Девушка, красивая и добрая, трудиться не покладая рук, а злые хозяйские дочери помыкают ей. Как-то вечером она танцует у реки для друзей — птицы, бегемота и обезьянки. Это видит старик, хозяин девушки. Восхищенный, он решает, что такой прекрасной танцовщице не стоит ходить босиком и заказывает пару позолоченных сандалий.
Однажды злые дочери старика уходят на праздник, а бедная Родопис — Золушка остается работать по хозяйству. Когда она стирает в реке, сняв красивые сандалии, Бог Гор в образе сокола хватает одну из них и уносит. В Мемфисе он роняет сандалию на колени фараона, который в свою очередь разыскивает Родопис и делает царицей Египта.
Так сколько же лет истории о доброй юной красавице, пережившей трудности и сделавшийся принцессой (царицей)? Может еще на заре человечества прародительница Ева рассказывала эту историю детям?

 
Третья тайна: Сказка о Золушке наследие исчезнувших цивилизаций?

 
Мало сказок могут « похвастать» такой распространенностью на земном шаре. Не перечислить все страны евразийского материка, где эта сказка была хорошо известна задолго до того как Дж. Базиле, а за ним Гримм и Перро включили ее в сборники! Финляндия, Ирландия, Испания, Англия, Франция, Болгария, Россия, Украина, Белоруссия. А также Китай, Вьетнам, Индия.
Получается сказка, о Золушке возникла в те времена, когда еще не существовали европейские государства, а человеческие племена кочевали от стоянки к стоянке.
Но как тогда быть с этой сказкой на других континентах? В Египте, Индии, Перу? Ученые выдвигают версию о существовании когда-то очень давно одного материка с единой культурой. Впоследствии праматерик разделился на части. Что же получается, сказка о Золушке наследие исчезнувших древних народов?
Но существует еще одна версия, менее фантастичная. На протяжении исторического развития человеческие племена сталкивались со схожими социальными ситуациями, с появлением похожих орудий труда, одежды и утвари. Это привело к созданию одинаковых во многом сказочных сюжетов.

 
Словно живая, сказка, возвращается поколение за поколением, уже много тысяч лет. Пытается ли она донести до нас древнюю тайну? Или это неизбывная мечта людей о торжестве доброты и невинности над жестокостью и равнодушием? Сложно сказать, но ясно одно. Еще долго она будет идти рука об руку с человеком.

Золушка (сказка)

Золушка — популярная сказка, дошедшая до нас в редакции Шарля Перро, братьев Гримм и в других редакциях.

Сюжет в редакции Шарля Перро

«Почтенный и знатный» вдовец с дочерью от первого брака, прелестной и доброй девушкой, женится на высокомерной, сварливой и уродливой даме с двумя дочерьми, похожими на мать и внешностью, и характером. После брака жена показывает свой нрав. Мужа она «прибирает к рукам», так что он не решается ей ни в чём возражать, а падчерицу заставляет жить на чердаке, спать на соломенной подстилке и выполнять самую тяжёлую и грязную работу. После работы девушка обычно отдыхает, сидя на ящике с золой возле камина, поэтому её называют Золушкой. Сводные сёстры Золушки купаются в роскоши и третируют Золушку. Она безропотно сносит все издевательства.

Принц устраивает бал, на который приглашает всех знатных людей королевства с жёнами и дочерьми. Мачеха и сёстры Золушки тоже приглашены на бал; саму Золушку, в её грязных лохмотьях, никто во дворец не пустит. После отъезда мачехи и сестёр Золушка горько плачет. Её навещает крёстная мать, которая является феей. Добрая фея превращает тыкву, мышей, крысу и ящериц соответственно в карету, коней, кучера и слуг, лохмотья Золушки — в роскошное платье, и дарит ей хрустальные башмачки. Она предупреждает Золушку, что ровно в полночь карета превратится обратно в тыкву, платье — в лохмотья и т. д. Золушка едет на бал, производит фурор своей красотой, и в неё влюбляется принц. В без четверти двенадцать Золушка покидает дворец. Дома она одевает старый передник и деревянные башмаки и слушает восхищённые рассказы вернувшихся сестёр о блиставшей на балу прекрасной незнакомке.

На следующий вечер Золушка опять едет на бал. Влюблённая в принца, который не отходит от неё ни на минуту, она не следит за временем и спохватывается, лишь когда часы бьют полночь. Золушка убегает, но теряет хрустальный башмачок. Принц приказывает примерить туфельку всем девушкам в городе, объявив, что женой его станет та, которой башмачок придётся впору. К удивлению сестёр, туфелька приходится Золушке точно по ноге. Сразу после примерки Золушка достаёт из кармана вторую такую же туфельку, а фея превращает её лохмотья в роскошное платье. Сёстры падают на колени и просят прощения у Золушки. Золушка прощает сестёр «от всего сердца» и выходит замуж за принца.

Сюжет в редакции братьев Гримм

У богача умирает жена. Перед смертью она наказывает дочери быть скромной и доброй,

и Господь тебе всегда поможет, а я буду глядеть на тебя с неба и всегда буду возле тебя.

Дочь каждый день ходит к матери на могилу и плачет, а наказ матери выполняет. Наступает зима, потом весна, и богач берёт в жёны другую. У мачехи две дочери — красивые, но злые. Они отбирают у дочери богача красивые платья и выгоняют её жить на кухне. Кроме того, девушка теперь с утра до вечера выполняет самую чёрную и тяжёлую работу, а спит в золе, поэтому её называют Золушкой. Сводные сёстры издеваются над Золушкой, например, высыпают горох и чечевицу в золу. Отец едет на ярмарку и спрашивает, что привезти дочери и падчерицам. Падчерицы просят дорогих платьев и драгоценных камней, а Золушка — ветку, которая на обратном пути первая зацепит его за шапку. Привезённую ветку орешника Золушка сажает на могиле матери и поливает слезами. Вырастает красивое дерево.

Золушка трижды в день приходила к дереву, плакала и молилась; и каждый раз прилетала на дерево белая птичка. И когда Золушка ей высказывала какое-нибудь желание, птичка сбрасывала ей то, о чём она просила.

Король устраивает трёхдневный пир, на который сзывает всех красивых девушек страны, чтобы его сын мог выбрать себе невесту. Сводные сёстры идут на пир, а Золушке мачеха заявляет, что нечаянно просыпала в золу миску чечевицы, и Золушка сможет пойти на бал, только если выберет её за два часа. Золушка зовёт:

Вы, голубки ручные, вы, горлинки, птички поднебесные, скорей ко мне летите, чечевицу выбрать помогите! Получше — в горшочек, похуже — в зобочек.

Они справляются с заданием меньше чем за час. Тогда мачеха «нечаянно» просыпает уже две миски чечевицы и сокращает срок до часа. Золушка вновь зовёт голубков и горлинок, и они справляются за полчаса. Мачеха заявляет, что Золушке нечего одеть, и танцевать она не умеет, и уезжает с дочерьми, так и не взяв Золушку. Та приходит к ореховому деревцу и просит:

Ты качнись, отряхнись, деревцо, ты одень меня в злато-серебро.

Дерево сбрасывает роскошную одежду. Золушка приходит на бал. Принц весь вечер танцует только с ней. Потом Золушка убегает от него и взбирается на голубятню. Принц рассказывает о случившемся королю.

Подумал старик: «А не Золушка ли это?» Велел принести топор и багор, чтобы разрушить голубятню, но в ней никого не оказалось.

На второй день Золушка вновь просит у деревца одежду (теми же словами), и повторяется всё то же, что и в первый день, только Золушка не убегает на голубятню, а взбирается на грушу.

На третий день Золушка опять просит у деревца одежду и танцует на балу с принцем, но когда убегает, то к намазанной смолой лестнице (хитрость принца) прилипает её туфелька из чистого золота. Принц приходит к отцу Золушки и говорит, что возьмёт в жёны только ту, на чью ногу придётся эта золотая туфелька.

Одна из сестёр отрезает палец, чтобы надеть туфельку. Принц забирает её с собой, но два белых голубка на ореховом дереве поют, что её башмачок весь в крови. Принц поворачивает коня назад. То же повторяется с другой сестрой, только она отрезает не палец ноги, а пятку. Только Золушке башмачок приходится впору. Принц узнаёт девушку и объявляет своей невестой. Когда принц с Золушкой проезжают мимо кладбища, голубки слетают с дерева и садятся на плечи Золушке — один на левое, другой на правое, и так и остаются сидеть.

А когда пришло время свадьбу справлять, явились и вероломные сестры — хотели к ней подольститься и разделить с ней её счастье. И когда свадебное шествие отправилось в церковь, старшая оказалась по правую руку от невесты, а младшая по левую; и выклевали голуби каждой из них по глазу. А потом, когда возвращались назад из церкви, шла старшая по левую руку, а младшая по правую; и выклевали голуби каждой из них ещё по глазу. Так были они наказаны за злобу свою и лукавство на всю свою жизнь слепотой.

Хрустальные туфельки

В пересказах для детей обычно речь идет о хрустальной туфельке, но название русского неадаптированного перевода А.Федорова — «Золушка, или Туфелька, отороченная мехом». «Сказки матушки Гусыни, или истории и сказки былых времен с поучениями»

Сказочный мир Перро странен: в нем не видны лица, не различаются голоса, обладают определенностью только вещи. Такова туфелька, отороченная мехом (из-за того, что в некоторых французских изданиях слово vair — «мех для оторочки» было по ошибке заменено словом verre — «стекло», в переводах сказок Перро на ряд языков, в том числе и на русский, появился изысканный, но непонятный образ «хрустальной туфельки»).

Украинский перевод сказок Перро, изданный в 2003 году в издательстве «Веселка». (В этот сборник почему-то угодила также сказка «Ловкая/Смышленая принцесса, или Приключения Вострушки» Леритье де Виллодон). Сказка носит имя «Попелюшка, або Соболевий черевичок». В послесловии автор перевода Роман Терещенко объясняет: «На этот раз Перро использовал почти совсем забытое ныне старофранцузское слово, которое в те далекие времена обозначало самый драгоценный в средневековой Европе мех, привозимый из далекой Сибири, — соболий. По иронии судьбы во французском произношении это слово почти невозможно отличить от другого, которое обозначает в переводе стекло, стеклянную или хрустальную посуду». «Ще дала чарівниця дівчині пару облямованих соболевим хутром черевичків, таких гарненьких та ловких, що кращих не було ні в кого у світі».

Оригинальное французское название сказки Перро Cendrillon ou La Petite Pantoufle de verre . Именно такое название было в издании сказок Перро 1697 года.

Французско-русский словарь: verre m означает 1) стекло 2) стакан; рюмка 3) линза 4) pl. очки. Поговорка se noyer dans un verre d’eau — быть неспособным преодолеть малейшую трудность, утонуть в стакане воды (вот что к Золушке явно не относится). Оноре де Бальзак и выдающийся ученый Эмиль Литтре, автор Словаря французского языка, именуемого в его честь Le Littré, предлагали заменить в названии сказки о Золушке de verre на de vair, что означает «мех сибирской белки» (а не соболя).

Туфельки из какого-то необыкновенного материала — это сказочная традиция, и Перро здесь не одинок. Например, в сказке госпожи д’Онуа «Желтый карлик», изданной в 1698 году, героиня-принцесса появляется в алмазных туфельках. Комментатор А.Строев замечает по этому поводу: «Алмазные туфельки Красавицы — еще один аргумент против попыток некоторых исследователей «расколдовать» башмачки Золушки, превратить их из хрустальных в меховые». Если следовать логике Бальзака и Литтре, в издании сказки о Золушке в 1697 году допущена опечтака. Но в то время ее не вычислили, а наоборот — подхватили идею, о чем свидетельствует и сказка д’Онуа.

Домашний тапочек из хрусталя, в котором танцуют на балу — выглядит парадоксально. А именно такая парадоксальность была одним из приемов французской литературной сказки в XVII-XVIII веках.

Экранизации

По мотивам сюжета сказки Золушка Евгений Львович Шварц написал пьесу. В 1947 году она была экранизирована Надеждой Кошеверовой и Михаилом Шапиро. Это самая известная в России экранизация сказки.

Кроме того, известны множество экранизаций сказки, снятых в разных странах мира (см. Золушка).

Золушка — самый экранизируемый в мире сюжет

Сказочные жанры
Главный герой (Аарне, С. Томпсон), по тематике	Сказки о животных, растениях, неживой природе и предметах  • Волшебные сказки  • Легендарные сказки  • Новеллистические (бытовые) сказки  • Сказки об одураченном чёрте  • Анекдоты  • Небылицы  • Кумулятивные сказки  • Докучные сказки
О животных (Аарне,С. Томпсон)	Дикие животные (Лиса, Другие дикие животные)  • Дикие и домашние животные  • Человек и дикие животные  • Домашние животные  • Птицы и рыбы  • Другие животные, предметы, растения и явления природы
О животных (В. Я. Пропп), структурно-семантическая	Кумулятивная сказка о животных  • Волшебная сказка о животных  • Басня (аполог)  • Сатирическая сказка
О животных (Е. А. Костюхин), по содержанию	Комическая (бытовая) сказка о животных  • Волшебная сказка о животных  • Кумулятивная сказка о животных  • Новеллистическая сказка о животных  • Аполог (басня)  • Анекдот  • Сатирическая сказка о животных  • Легенды, предания, бытовые рассказы о животных  • Небылицы
Целевая аудитории	Детские сказки (Сказки рассказанные для детей, Сказки рассказанные детьми) • Взрослые сказки
Кумулятивные (рекурсивные) сказки	С бесконечным повторением (Докучные-«Про белого бычка», Единица текста включается в другой текст-«У попа была собака») • С конечным повторением (нарастают единицы сюжета в цепь, пока цепь не оборвётся — «Репка»; расплетание цепи, пока цепь не оборвётся — «Петушок подавился», предыдущая единица текста отрицается в следующем эпизоде — «За скалочку уточку»)