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Cinderella

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The oldest known version of this famous European and Asiatic fairytale is Chinese, from about AD 850, translated by Arthur Waley (Folk-Lore 58 (1947), 226-38); but the story as it is now known is always based on Perrault's French ‘Cendrillon’ (1697), translated into English by Robert Samber (1729). Native English versions probably once existed, for a Scottish one, ‘Rashin Coatie’, discovered by Andrew Lang in 1878, is clearly independent of Perrault—the heroine is helped by a magical ‘little red calf’ which enables her to appear in church three times at Christmas in fine clothes and satin slippers, instead of her ugly cloak of rushes; a prince sees her and tries to catch her as she slips out before the service ends. Twentieth-century versions have been found among Gypsies in Lancashire and Scotland (Philip, 1989: 60-9, 161-74). Cap o' Rushes is also related, though less closely.

Bibliography
The full bibliography list is available here.

  • Marian Roalfe Cox, Cinderella: Three Hundred and Forty Five Variants of Cinderella, Catskin, and Cap o' Rushes (1893), and Anna Birgitta Rooth, The Cinderella Cycle (1951). Neil Philip's The Cinderella Story (1989) gives 24 versions with commentary, including the British Gypsy ones. Perrault's text is in Philip, pp. 10-16
  • also in Opie and Opie, 1974: 117-27
 
 

Perrault's popular fairy-tale has been the subject of many ballets, starting with a version by Duport in Vienna in 1813. In 1822 François Decombe (or Monsieur Albert, as he was known) choreographed Cendrillon with music by Fernando Sor for the King's Theatre in London and re-staged it for the Paris Opera the following year. In 1893 the Maryinsky Theatre staged a version with choreography by Ivanov, Cecchetti, and M. Petipa to music by Boris Schell or Schel, which featured Legnani making her Maryinsky debut (she stunned the Russian audience with her celebrated feat of 32 consecutive fouettés). Fokine staged Cendrillon (mus. Frederic d'Erlanger, designs Goncharova) for the Original Ballet Russe (de Basil) at Covent Garden on 19 July 1938. Andrée Howard choreographed a version (mus. Carl Maria von Weber) for Ballet Rambert in 1935, with Pearl Argyle in the title role and Frederick Ashton as the Prince. But it was not until Prokofiev completed his famous score in 1944 that the ballet was able to achieve its greatest success. The first Prokofiev staging was at the Bolshoi Theatre on 21 Nov. 1945(its Russian title was Zolushka), with choreography by Zakharov, designs by Pyotr Williams, and featuring Olga Lepeshinskaya as Cinderella. On 8 Apr. 1946 Sergeyev staged Zolushka (sets by Boris Erdman) for the Kirov with Natalia Dudinskaya as Cinderella and himself as the Prince. Ashton's historic version for Sadler's Wells Ballet (again using the Prokofiev score, although eliminating the extended Act III divertissement) was unveiled at the Royal Opera House on 23 Dec. 1948, the first full-length British ballet. Scenery and costumes were by Jean-Denis Malclés; the cast included Shearer, Somes, Ashton, and Helpmann. The Royal Ballet revived it on 23 Dec. 1965 with new sets and costumes by Henry Bardon and David Walker, with Fonteyn, Blair, Ashton, and Helpmann. It entered the repertoire of the Australian Ballet in 1972. Celia Franca choreographed a new version for the National Ballet of Canada (Toronto, 1968) and Ben Stevenson staged it for the National Ballet of Washington (1970). Rudolf Nureyev enjoyed one of his greatest successes when he staged an updated Cendrillon (starring Sylvie Guillem) for the Paris Opera Ballet in 1986 which set the story in Hollywood. Vasiliev did a new version for the Ballet Theatre of the Kremlin in 1991. In 1996 Michael Corder choreographed an award-winning new version for English National Ballet, which also went to the Boston Ballet. In 1997 Matthew Bourne's West End production set Prokofiev's ballet in the British capital during the Second World War. Other stagings include de Warren for Northern Ballet Theatre (mus. J. Strauss II, 1979) and Darrell for Scottish Ballet (mus. Rossini, 1979).

 
Fairy Tale Companion: 'Cinderella'

‘Cinderella’ belongs to a group of tales that have enjoyed both temporal and spatial stability. Although its first European literary appearances were in Bonaventure des Périers' Les Nouvelles Recréations et joyeux devis (New Recreations and Joyous Games, 1558), and in Giambattista Basile's Il pentamerone (1634–6), the best‐known versions were in Charles Perrault's Histoires ou contes du temps passé (Stories or Tales of Times Past, 1697) and in Wilhelm and Jacob Grimm's Kinder‐ und Hausmärchen (Children's and Household Tales, 1812–15). This story has lived as a sum of all its realizations without losing its integrity, despite repeated distortions. Walter Anderson's ‘Law of Self‐Correction’ explains how some relatively stable stories persist in the popular tradition because storytellers, upon hearing a defective version, correct it in the retelling.

While the tale had circulated principally in the Indo‐European world, it was comfortably accepted into the Chinese folk‐tale canon because it resembled an already familiar stepchild story. The same can be said for Africa, Australia, Java, Japan, and the Indian subcontinent. Perhaps the universal appeal of a ‘rags to riches’ story with emphasis on sensitive family issues explains its successful diffusion through time and space.

The story of this persecuted heroine is easily segmented: Girl's mother dies; father remarries and brings to household two daughters; stepmother and stepsisters mistreat her; father is either indifferent or malevolent (threatens death in ‘Cap o’Rushes' and importunes her sexually in ‘Catskin’). She performs all the household's menial tasks and must live and work among the ashes on the hearth (‘Cinderwench’, ‘Cinderella’, ‘Aschenputtel’, ‘Ashypet’, ‘Cendrillon’, ‘Cenerentola’, ‘Pepelluga’, ‘Allerleirauh’).

Cinderella is aided by a magical helper (fairy godmother, magical bird, magic tree, enchanted cow, enchanted fish). In some versions the mother had been transformed into a cow (a fish). When the cow is to be killed, she tells her daughter to collect her bones and to save them. These bones turn into a magical agent like a magic wand. While her magical helper, a fairy godmother in the Perrault version, comes to her unbidden, the Grimms' Cinderella is a resourceful person who acts to improve her condition. She calls upon pigeons and turtle‐doves to come to her aid to complete her stepmother's impossible tasks. Not a passive creature awaiting deliverance, she is also a resourceful person who plants the twig, waters it, tends it, and then tells the tree to shake and shower her with silver and gold.

If one aim of the story is to illustrate the ascent from low to high status, then Cinderella must meet a man in that social milieu who will free her from her miserable circumstances. Furthermore, marriage represents an effort to gain independence from the previous generation and to create a new family. In most of the versions, she will meet the man she is to marry at a social occasion, a festival, a ball, or a party. The Grimms' storyteller reported a version in which she went to the ball on three successive nights, obeying Olrik's ‘law of repetition of three’. The stepmother forbids her attendance at the event and imposes impossible tasks so that the unfortunate young woman may not attend the event. She must separate lentils from ashes, beans from gravel, carry water in buckets with sieved bottoms. However, she summons animal helpers (sparrows, doves) to come to her aid.

The heroine finally attends the ball (festival, party), at which time a prince falls in love with her at first sight. In the Grimms' tale, in response to the prince's report that the beautiful maiden who had eluded him had hidden in her father's dovecote (pear tree), Cinderella's father thinks it might be his daughter and takes an axe to the dovecote (pear tree). As Max Lüthi has observed, fairy‐tale motivations are often unspoken. The storyteller does not explain why the father wants to destroy his daughter. Furthermore, fairy‐tale tradition frequently demands that an interdiction accompany magical gifts. She must leave the ball at midnight, accidentally leaving behind a shoe.

The shoe‐test that proves her identity has fuelled an academic debate as to the material of the lost slipper (glass, fur, gold, embroidered silk). However, the test itself matters more than the material details. Once again the stepsisters fail to imitate her successfully, even mutilating their feet to make them small enough for the slipper. As is the case with many fairy tales, the ending is the least stable part. The stepsisters either suffer a cruel punishment (birds peck out their eyes), or Cinderella, in her new‐found wealth and power, arranges advantageous marriages for them both.

There have been hundreds if not thousands of literary, dramatic, musical, poetic, and cinematic versions of ‘Cinderella’ since the early 19th century, and the ‘heroine’ of the story has become the icon of a rags‐to‐riches success story. Certainly, this is the way she is portrayed in the famous Disney film of 1950. However, since the 1970s, many feminist and postmodern writers have questioned the passive aspects of a girl who waits for her prince, and the term ‘Cinderella complex’ has come to stand for a troubled woman who cannot determine her own destiny. Whatever the ‘truth’ may be, contemporary writers such as Anne Sexton, Wendy Walker, Peter Redgrove, Jane Yolen, Roald Dahl, Tanith Lee, and Angela Carter have explored the complex of the fictional Cinderella in ways that would astound the classical writers of this tale.

Bibliography

  • Cox, Marian Roalfe, Cinderella: Three Hundred and Forty‐Five Variants of Cinderella, Catskin and Cap o'Rushes (1893).
  • Dundes, Alan (ed.), Cinderella: A Folklore Casebook (1982).
  • Lüthi, Max, The Fairytale as Art Form and Portrait of Man (1985).
  • Olrik, Axel, Principles for Narrative Research (1921).
  • Rooth, Birgitta, The Cinderella Cycle (1951).
  • Waley, Arthur, ‘The Chinese Cinderella Story’, Folklore, 58 (1947).

— Harriet Goldberg

 
heroine of one of the most famous folktales in the world. She is rescued from a life of drudgery by her fairy godmother and eventually marries a handsome prince. The story (dating back to 9th-century China) exists in 500 versions in Europe alone; it was included by both Charles Perrault and the Grimm brothers in their collections of tales.


 
Mythology Dictionary: “Cinderella”

A fairy tale from the collection of Charles Perrault. Cinderella, a young girl, is forced by her stepmother and stepsisters to do heavy housework and relaxes by sitting among the cinders by the fireplace. One evening, when the prince of the kingdom is holding a ball, Cinderella's fairy godmother visits her, magically dresses her for the ball, turns a pumpkin into a magnificent carriage for her, warns her not to stay past midnight, and sends her off. Cinderella captivates the prince at the ball but leaves just as midnight is striking, and in her haste she drops a slipper; as the story is usually told in English, the slipper is made of glass. She returns home with her fine clothes turned back into rags and her carriage a pumpkin again. The prince searches throughout the kingdom for the owner of the slipper. Cinderella is the only one whom it fits, and the prince marries her.

  • The name Cinderella is sometimes applied to a person or group that undergoes a sudden transformation, such as an athletic team that loses frequently and then starts to win steadily.

  •  
    Wikipedia: Cinderella
    Gustave Doré's illustration for Cendrillon
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    Gustave Doré's illustration for Cendrillon

    Cinderella (French: Cendrillon) is a popular fairy tale embodying a classic folk tale myth-element of unjust oppression/triumphant reward. Thousands of variants are known throughout Europe.[1]

    Origins and history

    The ancient Greco-Egyptian version of Cinderella where her name is Rhodopis is considered the oldest version of the story.[2] The tale was first recorded by the Greek historian Strabo in the first century BC. Rhodopis washes her clothes in an Egyptian stream, a task forced upon her by fellow servants, who have left to go to a function sponsored by the Pharaoh. A bird takes her rose-gilded slipper and drops it into Pharaoh's lap; he then asks the women of his kingdom to try on the slipper to see which one fits. Rhodopis succeeds.

    There is also Ye Xian, a tale of medieval China. In it, the title character befriends a talking fish named Gold-Eyes, who is the reincarnation of Ye Xian's mother. Gold-Eyes is tricked and killed by Ye Xian's cruel stepmother and ugly stepsister. They eat Gold-Eyes for supper after sending Ye Xian on an errand across the forest, then show her his bones when she returns. The stepmother wants her natural daughter to marry the kind and handsome Prince of China, who (predictably) falls in love with Ye Xian instead. The prince finds a golden slipper that is intriguingly small, and he traces it to Ye Xian, in spite of relatives' attempts to try on the slipper.

    Another early story of the Cinderella type came from Japan, involving Chūjō-hime, who runs away from her evil stepmother with the help of Buddhist nuns, and she joins their convent.

    The most popular version of Cinderella was written by the French author Charles Perrault in 1697, based on an earlier literary fairy tale by Giambattista Basile (La Gatta cenerentola in 1634). Another well-known version in which the girl is called Aschenputtel was recorded by the German Brothers Grimm in the 19th century.

    Cinderella is classified as Aarne-Thompson type 510A, the 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.[3]

    Furthermore, Cinderella is probably one of the most popular Disney movies ever created. It is a well-known that portrays the typical fairytale lifestyle with a happy ending marked by Cinderella and Prince Charming's marriage. One can argue that this is one of the greatest stories in the history of story-telling times. [dubious ]

    Plot summary (taken from Perrault)

    (See below for many variations)

    Once there was a widower who married a proud and haughty woman for his second wife. She had two daughters, who were equally haughty. By his first wife, he had a beautiful young daughter of unparalleled goodness and sweet temper. Along with her daughters, the Stepmother employed the daughter in all the housework. When the girl had done her work, she sat in the cinders, which caused her to be called "Cinderella". The poor girl bore it patiently, but dared not tell her father, who would have scolded her; for his wife controlled him entirely.

    The Prince invited all maidens in the land to a ball. As the two Stepsisters were invited, they gleefully planned their wardrobes. Cinderella assisted them, but they still taunted her by saying a cinderwench could never attend a ball.

    As the sisters swept away to the ball, Cinderella cried in despair. Her Fairy Godmother appeared and vowed to assist Cinderella in attending the ball. She turned a pumpkin into a coach, mice into horses, a rat in to a coachman, and lizards into footmen. She then turned Cinderella's rags into a beautiful gown, complete with a delicate pair of glass[4] slippers. The Godmother bade her enjoy the ball, but return before midnight for the spells would be broken.

    At the ball, the entire court was entranced by Cinderella, especially the Prince, who never left her side. Unrecognized by her sisters, Cinderella remembered to leave before midnight.

    Back home, Cinderella thanked her Godmother. She then greeted the Stepsisters who could talk of nothing but the beautiful girl at the ball.

    With her Godmother's help, she attended the ball the next evening, and entranced the Prince even more. However, she left only at the final stroke of midnight, and lost one of her glass slippers on the steps of the palace. She retained its pair. The Prince chased her, but the guards had seen only a country wench leave. The Prince pocketed the slipper and vowed to find and marry the maiden to whom it belonged.

    The Prince tried the slipper on all the maidens in the land. The Stepsisters tried in vain. Though the Stepsisters taunted her, Cinderella asked if she may try. Naturally, the slipper fit perfectly, and Cinderella put on the other slipper for good measure. The Stepsisters begged for forgiveness, and Cinderella forgave them for their cruelties.

    Cinderella returned to the palace where she married the Prince, and the Stepsisters also married two lords.

    Moral: Beauty is a treasure, but graciousness is priceless. Without it nothing is possible; with it, one can do anything.[5]

    Plot variations and alternate tellings

    "Cinderella and the Glass Slipper" (book cover)
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    "Cinderella and the Glass Slipper" (book cover)

    Villains: In some versions, her father plays an active role in the humiliation of his daughter; in others, he is secondary to his new wife; in some versions, especially the popular Disney film, the father has died.

    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.[6] In Katie Woodencloak, the stepmother drives her from home, and she likewise finds such a job.

    In La Cenerentola, Gioachino Rossini inverted the sex roles: Cenerentola is oppressed 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.[7]

    Ball, Ballgown, and Curfew: The number of balls varies, sometimes one, sometimes two, and sometimes three. The fairy godmother is Perrault's own addition to the tale.[8] 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 The Cinder Maid, collected by Joseph Jacobs, and 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.[9]

    Furthermore, the gathering need not be a ball; several variants on Cinderella, such as Katie Woodencloak and The Golden Slipper have her attend church.

    In the three-ball version, Cinderella keeps a close watch on the time the first two nights and is able to leave without difficulty. However, on the third (or only) night, she loses track of the time and must flee the castle before her disguise vanishes. In her haste, she loses a glass slipper which the prince finds—or else the prince has carefully had her exit tarred, so as to catch her, and the slipper is caught in it.

    The Identifing item: The glass slipper is unique to Charles Perrault's version; 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. Interpreters unaware of the value attached to glass in 17th century France and perhaps troubled by sartorial impracticalities, have suggested that Perrault's "glass slipper" (pantoufle de verre) had been a "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.[10]

    Another interpretation of verre/vair (glass/fur) suggested a sexual element - the Prince was 'trying on' the 'fur slipper' (vagina) of the maidens in the kingdom, as a 'droit de seigneur' right of sexual possession of his subjects. The disguised Cinderella's 'fur slipper' was of unique appeal to the Prince who sought her thereafter through sexual congress (a variety of sources including Joan Gould).

    The translation of the story into cultures with different standards of beauty has left the significance of Cinderella's shoe size unclear, and resulted in the implausibility of Cinderella's feet being of a unique size for no particular reason. Humorous retellings of the story sometimes use the twist of having the shoes turn out to also fit somebody completely unsuitable, such as an amorous old crone. In Terry Pratchett's Witches Abroad, the witches accuse another witch of manipulating the events because it was a common shoe size, and she could only ensure that the right woman put it on if she already knew where she was and went straight to her. In "When the Clock Strikes" (from Red As Blood), Tanith Lee had the sorcerous shoe alter shape whenever a woman tried to put it on, so it would not fit.

    Cinderella tries on the slipper
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    Cinderella tries on the slipper

    The Revelation: Cinderella's stepmother and stepsisters (in some versions just the stepsisters and, in some other versions, a stepfather and stepsisters) conspire to win the prince's hand for one of them. In the German telling, the first stepsister fits into the slipper by cutting off a toe, but the doves in the hazel tree alert the prince to the blood dripping from the slipper, and he returns the false bride to her mother. The second stepsister fits into the slipper by cutting off her heel, but the same doves give her away.

    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.[11] 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).

    The Conclusion: In the German version of the story, the evil stepsisters are punished for their deception by having their eyes pecked out by birds. In other versions, they are forgiven, and made ladies-in-waiting with marriages to lesser lords.

    In The Thousand Nights and A Night, in a tale called "The Anklet" [12], 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. Such tales continue the fairy tale into what is in effect a second episode.

    In an episode of Jim Henson's The Storyteller, writer Anthony Minghella merged the old folk tale Donkeyskin (also written by Perrault) with Cinderella to tell the tale of Sapsorrow, a girl both cursed and blessed by destiny.

    Revisionist retellings

    There is also Gregory Maguire's novel Confessions of an Ugly Stepsister, which gives the classic story from the view of one of the ugly stepsisters. In this version, the Cinderella character is unusually beautiful, but also a shy enigma. Her stepsister, though plain, is charming and intelligent. The novel has themes much more adult than the traditional story.

    Gail Carson Levine wrote Ella Enchanted, a story how "Ella" is under a fairy curse of obedience (she does whatever someone tells her to). A movie also has been made based on this book.

    In Korea, there is the well-known story of Kongji, who was being mistreated by her stepmother and sister. She goes to a feast prepared by the town's "mayor", and meets his son. The story is followed by similar events as the western Cinderella.

    In 1982, Roald Dahl rewrote the story in a more modern and gruesome way in his book Revolting Rhymes.


    Adaptations

    The story of "Cinderella" has formed the basis of many notable works:

    Opera

    Dance

    Pantomime

    Cinderella is a common subject for British and Australian pantomime, though not the most popular due to the cost involved.

    In the traditional pantomime version the opening scene is set in a forest with a hunt in sway and it is here that Cinderella first meets Prince Charming and his "right-hand man" Dandini, whose name and character come from Rossini's opera (La Cenerentola). Cinderella mistakes Dandini for the Prince and the Prince for Dandini.

    Her father, known as Baron Hardup, is under the thumb of his two step-daughters the Ugly sisters and has a servant named Buttons who is Cinderella's friend. 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) and 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 at it is then that the spell ceases.

    Musical Comedy

    Mara Wilson in Rodgers and Hammerstein's Cinderella (2005)
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    Mara Wilson in Rodgers and Hammerstein's Cinderella (2005)

    Films

    Over the decades since the invention of motion pictures, literally hundreds of films have been made that are either direct adaptations from or have plots loosely based on the story of Cinderella. Almost every year at least one but often several such films are produced and released, resulting in Cinderella becoming a work of literature with one of the largest numbers of film adaptations ascribed to it. It is perhaps rivalled only by the sheer number of films that have been adapted from or based on Bram Stoker's novel Dracula.

    Television

    Books

    Concept Albums

    Cinderella Jumprope Song

    There is a jumprope song for children that involves Cinderella:

    Cinderella dressed in yellow, went upstairs to kiss a fellow. Made a mistake, kissed a snake, how many doctors will it take? 1, 2, 3, 4, 5, 6, 7, 8, 9, etc.

    The counting continues as long as the jumper doesn't miss a jump.

    Variant (heard in Jackson Heights, Queens, late 1950s)

    Cinderella dressed in yellow, went downtown to meet her fellow (or "went downtown to buy some mustard"). On the way, her girdle busted. Cinderella was disgusted.)

    Songs

    Some popular songs that make reference to the story of Cinderella include:

    • "Hey Cinderella" by Suzy Bogguss, about woman's disappointment with married life (lyrics)
    • "This Kiss" by Faith Hill (in Verse Two)
    • "Half Past Midnight" by 1960s Canadian vocal group The Staccatos, in which the narrator compares his girlfriend to Cinderella for leaving at the stroke of midnight
    • The Indian pop song "Dil Tha Yahan Abhi Abhi Selamat Bodoh", sung by Alka Yagnik and Sammer Yagnik
    • "Umbrella (Remix)", originally by Rihanna & Jay-Z but remixed by Chris Brown
    • A 4-song cycle on the 1992 Chipmunks album Chipmunks in Low Places by John Boylan transposes the story to contemporary South Central Los Angeles
    • The opening song of the magical girl anime Himitsu no Akko-chan, whose original (1969) opening animation also visually references Cinderella
    • The song Mayonaka no Door, by Liu Yifei (first ending of Demashita! Powerpuff Girls Z)
    • "Cinderella" by The Cheetah Girls, a song of the "girl power" sort in which the girls claim they do not want to be like Cinderella and would rather rescue themselves.

    Footnotes

    1. ^ Molly Stockman, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p 444, ISBN 0-393-97636-X
    2. ^ "The Egyptian Cinderella"
    3. ^ Heidi Anne Heiner, "Tales Similar to Cinderella"
    4. ^ They were indeed glass in the original, and not fur; see http://www.snopes.com/language/misxlate/slippers.asp .
    5. ^ http://www.pitt.edu/~dash/perrault06.html
    6. ^ Heidi Anne Heiner, "Tales Similar to Donkeyskin"
    7. ^ Marina Warner, From the Beast to the Blonde: On Fairy Tales And Their Tellers, p 213-4 ISBN 0-374-15901-7
    8. ^ Jane Yolen, p 23, Touch Magic ISBN 0-87483-591-7
    9. ^ Maria Tatar, The Annotated Brothers Grimm, p 116 W. W. Norton & company, London, New York, 2004 ISBN 0-393-05848-4
    10. ^ Maria Tatar, p 28, The Annotated Classic Fairy Tales, ISBN 0-393-05163-3
    11. ^ Maria Tatar, The Annotated Brothers Grimm, p 126-8 W. W. Norton & company, London, New York, 2004 ISBN 0-393-05848-4
    12. ^ Mardrus, Joseph-Charles; Powys Mathers (June 1987). The book of the Thousand Nights and One Night. London and New York: Routledge, 191-194. ISBN 0-415-04543-6. 

    External links

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    Translations: Translations for: Cinderella

    Dansk (Danish)
    n. - Askepot

    Nederlands (Dutch)
    Assepoester

    Français (French)
    n. - Cendrillon

    Deutsch (German)
    n. - Aschenbrödel, Stiefkind

    Ελληνική (Greek)
    n. - Σταχτοπούτα

    Italiano (Italian)
    cenerentola

    Português (Portuguese)
    n. - Cinderela (f)

    Русский (Russian)
    Золушка

    Español (Spanish)
    n. - la Cenicienta

    Svenska (Swedish)
    n. - Askungen, styvbarn (bildl.)

    中文(简体) (Chinese (Simplified))
    灰姑娘

    中文(繁體) (Chinese (Traditional))
    n. - 灰姑娘

    한국어 (Korean)
    n. - 신데렐라, 숨은 재원, 일약 유명해진 사람

    日本語 (Japanese)
    n. - シンデレラ, まま子扱いされる者, 隠れた美人, シンデレラのような

    العربيه (Arabic)
    ‏(الاسم) شخص أو شي ما مهمل و غير مقدر حق قدره‏

    עברית (Hebrew)
    n. - ‮לכלוכית, סינדרלה‬


     
     

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    English Folklore. A Dictionary of English Folklore. Copyright © 2000, 2003 by Oxford University Press. All rights reserved.  Read more
    Dictionary of Dance. The Oxford Dictionary of Dance. Copyright © 2000, 2004 by Oxford University Press. All rights reserved.  Read more
    Fairy Tale Companion. The Oxford Companion to Fairy Tales. Copyright © 2000, 2002, 2005 by Oxford University Press. All rights reserved.  Read more
    Columbia Encyclopedia. The Columbia Electronic Encyclopedia, Sixth Edition Copyright © 2003, Columbia University Press. Licensed from Columbia University Press. All rights reserved. www.cc.columbia.edu/cu/cup/  Read more
    Mythology Dictionary. The New Dictionary of Cultural Literacy, Third Edition Edited by E.D. Hirsch, Jr., Joseph F. Kett, and James Trefil. Copyright © 2002 by Houghton Mifflin Company. Published by Houghton Mifflin. All rights reserved.  Read more
    Wikipedia. This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Cinderella" Read more
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