Editing Cinderella (section)

==Ancient versions==
===European===

The oldest known oral version of the Cinderella story is the ancient Greek story of [[Rhodopis]],<ref name="Green 2011, chapter '''The Land of Egypt'''"/><ref>{{cite book|last=Hansen|first=William|title=The Book of Greek & Roman Folktales, Legends & Myths|date=2017|publisher=Princeton University Press|location=Princeton, New Jersey|isbn=978-0-691-17015-2|pages=86–87}}</ref> a [[Greeks in Egypt|Greek]] [[hetaira|courtesan]] living in the [[Colonies in antiquity|colony]] of [[Naucratis]] in [[Ancient Egypt|Egypt]], whose name means "Rosy-Cheeks". The story is first recorded by the [[Ancient Greece|Greek]] geographer [[Strabo]] in his ''[[Geographica (Strabo)|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, Egypt|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."<ref>Strabo, [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Strabo/17A3*.html#ref178 ''The Geography''], book 17, 33</ref>

The same story is also later reported by the Roman orator [[Claudius Aelianus|Aelian]] ({{circa|175}} – {{circa|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.{{efn|There were three pharaohs called [[Psammetichus (disambiguation)|Psammetichus]], and it's unclear which one Aelian had in mind.}}<ref name="penelope.uchicago.edu">Aelian, [http://penelope.uchicago.edu/aelian/varhist13.xhtml#b28 ''Various History''], book 13, chapter 33</ref> Aelian's account indicates that the story of Rhodopis remained popular throughout [[classical antiquity|antiquity]].

[[Herodotus]], some five centuries before Strabo, records a popular legend about a possibly related [[courtesan]] named [[Rhodopis (hetaera)|Rhodopis]] in his ''[[Histories (Herodotus)|Histories]]'',<ref name=Anderson2000/>{{rp|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 II|Amasis]], and freed there for a large sum by Charaxus of [[Mytilene]], brother of [[Sappho]] the lyric poet.<ref name=Anderson2000/>{{rp|27–28}}<ref name="Herodot">Herodot, [https://www.perseus.tufts.edu/hopper/text?doc=Hdt.+2.134&fromdoc=Perseus%3Atext%3A1999.01.0126 "The Histories"], book 2, chapters 134–135</ref>

The resemblance of the shoe-testing of Rhodopis with Cinderella's slipper has already been noted in the 19th century, by [[Edgar Taylor (author)|Edgar Taylor]]<ref>Grimm, Jacob & Grimm, Wilhelm; Taylor, Edgar; Cruikshank, George (illustrator). ''Grimm's Goblins: Grimm's Household Stories''. London: R. Meek & Co.. 1877. p. 294.</ref> and Reverend [[Sabine Baring-Gould]].<ref>Baring-Gould, Sabine. ''A Book of Fairy Tales''. [2d ed.] London: Methuen. 1895. pp. 237–238.</ref>

====Aspasia of Phocaea====
{{main|Aspasia of Phocaea}}
A second predecessor for the Cinderella character, hailing from late [[Ancient history|Antiquity]], may be [[Aspasia of Phocaea]]. Her story is told in [[Claudius Aelianus|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 people|Persian]] regent [[Cyrus the Younger]]. During the banquet, the Persian King sets his sights on Aspasia herself and ignores the other women.<ref>{{cite journal |last1=Ben-Amos |first1=Dan |title=Straparola: The Revolution That Was Not |journal=The Journal of American Folklore |date=2010 |volume=123 |issue=490 |pages=426–446 |doi=10.5406/jamerfolk.123.490.0426 |jstor=10.5406/jamerfolk.123.490.0426 }}</ref><ref>Anderson, Graham. ''Fairytale in the Ancient World''. Routledge. 2000. pp. 29–33. {{ISBN|0-203-18007-0}}</ref>

====''Le Fresne''====
[[File:Marie de France 1.tif|thumb|upright=1|Illustration of [[Marie de France]], the author of {{lang|fr|Le Fresne}}, from a medieval [[illuminated manuscript]]]]
The twelfth-century {{lang|fr|[[Lai (poetic form)|lai]]}} of {{lang|fr|[[Le Fresne (lai)|Le Fresne]]}} ("The Ash-Tree Girl"), retold by [[Marie de France]], is a variant of the "Cinderella" story<ref name=Anderson2000/>{{rp|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<ref name=Anderson2000/>{{rp|41}} because she is one of twin sisters<ref name=Anderson2000/>{{rp|41}}—the mother fears that she will be accused of infidelity<ref name=Anderson2000/>{{rp|41}} (according to popular belief, twins were evidence of two different fathers).<ref>{{cite web|url=http://www.pitt.edu/~dash/manykids.html|title=Multiple Births in Legend and Folklore|website=University of Pittsburgh|access-date=15 January 2018}}</ref> The infant is discovered by the porter, who names her {{lang|fr|Fresne}}, meaning "Ash Tree",<ref name=Anderson2000/>{{rp|41}} and she is raised by the nuns.<ref name=Anderson2000/>{{rp|41}} After she has attained maturity, a young nobleman sees her and becomes her lover.<ref name=Anderson2000/>{{rp|41}} The nobleman, however, is forced to marry a woman of noble birth.<ref name=Anderson2000/>{{rp|41}} Fresne accepts that she will never marry her beloved<ref name=Anderson2000/>{{rp|41}} but waits in the wedding chamber as a handmaiden.<ref name=Anderson2000/>{{rp|41}} She covers the bed with her own brocade<ref name=Anderson2000/>{{rp|41}} but, unknown to her, her beloved's bride is actually her twin sister,<ref name=Anderson2000/>{{rp|41}} and her mother recognizes the brocade as the same one she had given to the daughter she had abandoned so many years before.<ref name=Anderson2000/>{{rp|41}} Fresne's true parentage is revealed<ref name=Anderson2000/>{{rp|41}} and, as a result of her noble birth, she is allowed to marry her beloved,<ref name=Anderson2000/>{{rp|41}} while her twin sister is married to a different nobleman.<ref name=Anderson2000/>{{rp|41}}

===={{lang|mt|italic=no|Ċiklemfusa}} from Malta====
The Maltese Cinderella is named {{lang|mt|italic=no|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 {{lang|mt|italic=no|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 {{lang|mt|italic=no|Ċiklemfusa}} because of her poor looks. They soon made marriage arrangements and she became his wife.<ref>{{cite %20Rakkont.pdf|title=Ċiklemfusa|website=Rakkonti|access-date=23 May 2020}}</ref><ref>{{cite web|url=https://www.youtube.com/watch?v=i34ZwXDNn1E| archive-url=https://ghostarchive.org/varchive/youtube/20211029/i34ZwXDNn1E| archive-date=2021-10-29|title=Ċiklemfusa|language=mt|website=Filmat mill-Aġenzija tal-Litteriżmu| date=February 2019|access-date=23 May 2020}}{{cbignore}}</ref><ref>{{cite journal|url=https://www.um.edu.mt/library/oar/bitstream/123456789/44340/1/Book_review_The_Maltese_Cindirella_and_the_Women%E2%80%99s_Storytelling_Tradition_2019.pdf|title= Book Review: The Maltese Cinderella and the Women's Storytelling Tradition (Veronica Veen)|journal=The Gozo Observer|number=39|date=2019|first=Anton F.|last=Attard}}</ref>

===Outside Europe===
===={{lang|zh-Latn|Ye Xian}}====
The tale of [[Ye Xian]] first appeared in ''[[Miscellaneous Morsels from Youyang]]'' written by [[Duan Chengshi]] around 860.<ref name=Beauchamp>{{cite journal |url=http://journal.oraltradition.org/files/articles/25ii/10_25.2.pdf |title=Asian Origins of Cinderella: The Zhuang Storyteller of Guangxi |journal=Oral Tradition |volume=25 |number=2 |first=Fay |last=Beauchamp |pages=447–496 |access-date=25 July 2017 |archive-url=https://web.archive.org/web/20171215135835/http://journal.oraltradition.org/files/articles/25ii/10_25.2.pdf |archive-date=15 December 2017 }}</ref> In this version, Ye Xian is the daughter of the local tribal leader whose mother died when she was young. Because her mother died early, 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.<ref name=Beauchamp/> 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.<ref name=Beauchamp/> Her stepfamily recognizes her at the festival, causing her to flee and accidentally lose the shoe. Afterwards, the king of another 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.<ref>{{cite book |url= https://books.google.com/books?id=KJHUFRTYpA4C&pg=PA26|title=Every Step a Lotus: Shoes for Bound Feet |first= Dorothy|last= Ko |pages=26–27 |publisher=University of California Press |date= 2002|isbn= 978-0-520-23283-9}}</ref> Variants of the story are also found in many ethnic groups in China.<ref name=Beauchamp/>

====''{{lang|vi|Tấm}} and {{lang|vi|Cám}}''====
''[[The Story of Tấm and Cám|The Story of {{lang|vi|cat=no|Tấm}} and {{lang|vi|cat=no|Cám}}]]'', 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.<ref>{{cite web|url=https://www.furorteutonicus.eu/germanic/ashliman/mirror/tam.html|title=A Cinderella Tale from Vietnam: the Story of Tam and Cam|website=Furor Teutonicus|access-date=10 September 2017}}</ref> 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 [[Diospyros decandra|gold apple]]. She finally reunited with the king and lived happily ever after. Cam asked her about her beauty secret. Tam lead her to a hole and told her to jump inside. She then commanded the royal guards to pour boiling water on Cam. Her corpse was used to make a fermented sauce, to which she sent to the stepmother. The stepmother ate it with every single meal. After she reached the bottom of the jar, she looked down only to see her daughter's skull. She died of shock.

There are many variations for the ending of this story, with the family friendly version one usually ending with the stepmother and Cam being exiled, and then struck by lightning, killing them both. Other versions either have a different ending for the story or simply omit the revenge part entirely.

==== ''Kongjwi and Patjwi'' ====
Originating from Korea, [[Kongjwi and Patjwi]] is a tale similar to [[Disney's Cinderella]], with two  distinguishing characteristics: the degree of violence and the plot's continuance past the marriage to the [[Prince Charming|prince charming]]. The protagonist, Kongjwi, loses her mother when she was a child and her father remarries a widow. The widow also has a daughter, named Patjwi. After her father passes, the stepmother and Patjwi abuse Kongjwi by starving, beating, and working her brutally. Kongjwi is aided by animals and supernatural helpers, like a cow, a toad, a flock of birds, and a fairy. These helpers aid Kongjwi in attending a dance in honor of a [[magistrate]]. On her way back from the dance, Kongjwi loses one of her shoes, and the magistrate searches the towns to find the one who can fit the shoe. When he finds Kongjwi, he marries her.<ref name=":12">{{Cite web |last=Service (KOCIS) |first=Korean Culture and Information |title=Kongjwi and Patjwi: Cinderella tale offers insight into old Korea |website=Korea.net |publisher=Republic of Korea |url=https://www.korea.net/NewsFocus/Culture/view?articleId=120649 |access-date=2023-10-02 |language=en}}</ref><ref name=":0">{{Cite journal |last=Yoonsun |first=Oh |date=2006 |title=The Kongjwi Patjwi Story – Examining Cultural Significance Through a Comparison of Different Versions of Cinderella |url=https://www.kci.go.kr/kciportal/ci/sereArticleSearch/ciSereArtiView.kci?sereArticleSearchBean.artiId=ART001178544 |journal=Children's Literature and Translation |language=Korean |issue=11 |pages=261–289 |issn=2093-1700}}</ref>

Where Disney's Cinderella ends, Kongjwi's hardships continue into the marriage. Patjwi, envious of this marriage, pretends to ask for Kongjwi's forgiveness and then drowns Kongjwi in a pond. Patjwi then pretends to be Kongjwi and marries the magistrate. Kongjwi is then reincarnated into a lotus flower, burned by Patjwi, and reincarnated once more into a marble. With help from additional characters, Kongjwi is able to inform her husband of Patjwi's doings. As punishment, Patjwi is ripped apart alive, her body made into [[jeotgal]], and sent to her mother. She eats it in ignorance, and when told that it is Patjwi's flesh, she dies out of shock. There are 17 variants of this tale known in South Korea.<ref name=":12"/><ref name=":01"/>

A notable difference from Disney's Cinderella is that Kongjwi is not a helpless maiden who relies on a man of greater power to solve her problems. Kongjwi avenges her death with her own determination and willpower.<ref name=":01"/> Unlike Perrault's version of Cinderella, named Cendrillon, who forgives her stepfamily when they plead for forgiveness,<ref>{{Cite book |editor-last=Tatar |editor-first=Maria |title=The annotated classic fairy tales |date=2002 |publisher=W. W. Norton |isbn=978-0-393-05163-6 |location=New York}}</ref> Kongjwi takes ownership of the principle of {{lang|ko-Latn|kwon seon jing ak}} ({{lang|ko|[[:ko:권선징악|권선징악]]}}) and accomplishes her vengeance herself. The violent degree of the punishments stems from the increased violence (starvation, beating, betrayal, and ultimately murder) that Kongjwi suffered compared to the abuses Disney's Cinderella went through.<ref>{{Cite thesis |last=자 |first=자와 |url=https://s-space.snu.ac.kr/bitstream/10371/121712/1/000000137244.pdf |title=&lt;콩쥐팥쥐> 설화 연구 - 세계 &lt;신데렐라> 유형 설화와의 비교를 중심으로 |type=doctoral dissertation |publisher=Seoul University |year=2016 |location= |pages=90–93 |language=Korean}}</ref>

====Other Asian versions====
There exists a Cambodian version (called "Khmer" by the collectors) with the name ''Néang Kantoc''.<ref>Leclère, Adhémard; Feer, Léon. ''[https://archive.org/details/cambodgecontese01feergoog/page/n107/mode/2up Cambodge: Contes et légendes]''. Librairie Émile Bouillon. 1895. pp. 70–90.</ref> Its collectors compared it to the Vietnamese story of ''Tam and Cam''.<ref>Leclère, Adhémard; Feer, Léon. {{lang|fr|[https://archive.org/details/cambodgecontese01feergoog/page/n127/mode/2up Cambodge: Contes et légendes]}}. Librairie Émile Bouillon. 1895. p. 91.</ref>

Another version was collected from the [[Cham people]] of Southeast Asia, with the name {{lang|fr|La Sandale d'Or}} ("The Golden Sandal") or {{lang|fr|Conte de demoiselles Hulek et Kjong}} ("The tale of the ladies Hulek and Kjong").<ref>Leclère, Adhémerd. {{lang|fr|italic=unset|"Le Conte de ''Cendrillion'' chez les Cham"}}. In: {{lang|fr|[https://gallica.bnf.fr/ark:/12148/bpt6k5833592n/f23.item Revue de Traditions Populaires]}}. June 1898. pp. 311–337.</ref>

In Indonesian and [[Malays (ethnic group)|Malay]] folklore there is a similar story with the name ''[[Bawang Merah Bawang Putih|Bawang Merah dan Bawang Putih]]'' ("The tale of Shallot and Garlic").

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).<ref>Mayer, Fanny Hagin. "Reviewed Work: 越後のシンデレラ by 水沢謙一" [''Echigo no Shinderera'' by Kenichi Mizusawa]. In: ''Asian Folklore Studies'' 24, no. 1 (1965): 151-153. Accessed July 25, 2021. doi:10.2307/1177604.</ref>

====West Asian versions====

The Iranian version of the story is called Moon-Forehead or in Persian, Mahpishooni ({{langx|fa|ماه پیشونی|māhpišuni}}). The story is very similar to the German version but the girl is described as having been born with a shining moon on her forehead and after losing her natural mother, was forced to live under the ashes, to block her shining moon that could overshadow the two daughters of her stepmother. The contrast between the shining moon and ash denotes potential, similar to fire under the ashes. The location of the shine on the forehead could be a reference to superior knowledge or personality.

German scholar {{ill|Ulrich Marzolph|de|Ulrich Marzolph}} listed the [[Iran]]ian variants of ''Cinderella'' under tale type *510A, "Aschenputtel", and noted that, in Iranian tradition, the type only exists in combination with type 480, {{lang|de|italic=no|"Stirnmöndlein"}}.<ref>Marzolph, Ulrich. {{lang|de|[https://menadoc.bibliothek.uni-halle.de/inhouse/content/pageview/1469989 Typologie des persischen Volksmärchens]}}. Beirut: Orient-Institut der Deutschen Morgenländischen Gesellschaft; Wiesbaden: Steiner [in Komm.], 1984. pp. 105-106.</ref>

====''One Thousand and One Nights''====
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 ending]]s of previous variants and reworks the plot to give it a [[Tragedy|tragic]] ending instead, with the younger brother being poisoned by his elder brothers.<ref name="Ulrich Marzolph, Richard van Leeuwen 2004 4">{{Cite book|title=The Arabian Nights Encyclopedia|first1=Ulrich |last1=Marzolph |first2=Richard |last2=van Leeuwen|first3=Hassan |last3=Wassouf|publisher=[[ABC-CLIO]]|year=2004|isbn=1-57607-204-5|page=4}}</ref>