?Jack Zipes:

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• ?Jack Zipes Semantic Shifts of Power in Folk
  and Fairy Tales Cinderella and the
  Consequences, The Brothers Grimm From Enchanted
  Forests to the Modern World (New York Hamspire
  Palgrave Macmillan, 2002)pp.187-206.

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• She employed her in the meanest work of the
  house4 she scoured the dishes, tables, etc., and
  scrubbed madam's chamber, and those of misses,
  her daughters

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• The mother was dead when the father found
  her.Later on, the father found a yellow cow in
  his stable in the place of the murdered mother.
  The teacher and the father become engaged then
  he had both a wife and the cow, and he sent the
  daughter out to pasture the cow. The new wife
  gave birth to a daughter, and she began to
  mistreat the first daughter, giving her one
  rotten piece of bread to eat when she took the
  cow out for the day, and sending her with raw
  cotton to clean and spin while the cow fed, but
  no tools to work the cotton. Out in the fields,
  the girl began to cry because she could not spin,
  and all she could do was hook the cotton fibers
  on a thorn and back away from them, twisting them
  with her fingers.
• Zipes, pp. 191.

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• Her godmother,26 who saw her all in tears, asked
  her what was the matter.
• This godmother of hers, who was a fairy,27 said
  to her, "Thou wishest thou couldst go to the
  ball is it not so?"

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• With over 340 versions of Cinderella, many
  variations of the story exist. Although this
  Perrault version does not mention Cinderellas
  mother beyond this reference(?????????), many
  versions have the dead mother providing
  assistance to her daughter in either animal form
  or through magical objects which appear from a
  tree on the mother's grave (the Grimms' version
  uses the tree).

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• Godmother  The godmother did not become a common
  and well-known character in the Cinderella tale
  until Perrault incorporated her into his version
  of the story. Other versions of Cinderella in
  different cultures often have the heroine receive
  assistance from the deceased mother. The fairy
  godmother versions are the best known in Western
  culture thanks to Perrault and later versions
  from Disney and other sources.
• The Grimms' version does not use the fairy
  godmother a tree planted over the mother's grave
  provides the materials needed for Cinderella to
  attend the ball instead. Read their version here
  Aschenputtel. The Scottish version,
  Rashin-Coatie, has a benevolent red calf that
  provides assistance.

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Zipes?????????

• 1. In no way does Perrault suggest ties with an
  ancient matrilineal tradition he simply invents
  a godmother, who is obviously a fairy, just as he
  invented the glass slipper, which should but does
  not break. (The slipper appears to have been
  invented as a joke.) Perrault actually mocked the
  conventions of nonliterate people while seeking
  to establish a code of bourgeois-aristocratic
  civilite.

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• An oral tale(without illustrative frills)that
  once celebrated the ritualistic initiation of a
  girl entering womanhood in a matrilineal society
  had been transformed within a literate code that
  prescribed the domestic requirements in bourgeois
  Christian society necessary for a young woman to
  make herself acceptable for marriage
  self-sacrifice, diligence, hard work, silence,
  humility, patience.

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• Cinderella was likewise called up to them to be
  consulted in all these matters, for she had
  excellent notions,22 and advised them always for
  the best, nay, and offered her services to dress
  their heads, which they were very willing she
  should do. As she was doing this, they said to
  her
• "Cinderella, would you not be glad to go to the
  ball?"
• "Alas!" said she, "you only jeer me it is not
  for such as I am to go thither."
• "Thou art in the right of it," replied they "it
  would make the people laugh to see a Cinderwench
  at a ball."

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• Anyone but Cinderella would have dressed their
  heads awry, but she was very good, and dressed
  them perfectly well. The sisters were almost two
  days without eating,23 so much were they
  transported with joy. They broke above a dozen
  laces24 in trying to be laced up close, that they
  might have a fine slender shape, and they were
  continually at their looking-glass. At last the
  happy day came they went to Court, and
  Cinderella followed them with her eyes as long as
  she could, and when she had lost sight of them,
  she fell a-crying.25

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• The motifs of the tale reveal a strong affinity
  to matrilineal moon worship. Mahpishani completes
  various tasks successfully, and she is rewarded
  with the sign of the moon and stars. Moreover,
  she is guided by her gift-bearing dead mother,
  and it is she who plays an active role in
  determining her destiny. Men are incidental to
  the tale.
• Zipes, pp.194.

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• Donkey Skin (Peau d'Ane). First published in
  verse, 1694. A powerful king has one daughter
  born of pure and tender wedlock. He also has a
  donkey that never emits an odor, but generates
  heaps of gold coins that are gathered from the
  litter each morning. The queen dies and the
  husband agrees to remarry only if the woman is
  more beautiful, more wise, and more accomplished
  than the dying queen. When the daughter grows up
  she is all of those things, so the king decides
  to marry her. After delaying the king's ardor
  while dresses are made for the daughter, her
  fairy godmother helps her to escape disguised in
  the donkey's skin. Dirtying her face so as to
  seem vulgar and mean, she obtains a job as
  scullion and pig trough cleaner. One Sunday the
  prince sees her dressed in her magnificent dress,
  which she took with her. He would try to enter
  her room but is restrained by her beauty. He
  returns home, sick with love. He asks the queen
  to obtain for him a cake made by Donkey Skin.
  Donkey Skin makes the cake but accidentally drops
  her ring in the batter. The prince vows to marry
  whomever the ring fits. It fits only Donkey Skin,
  and the two marry. Her father, purified of his
  passion, blesses them. This tale is the basis for
  Grimm's Allerleirauh.

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• Little One-eye, Little Two-eyes, Little
  Three-eyes A woman has three such daughters
  they scorn Little Two-eyes as being common, make
  her do all the dirty work, and feed her little.
  Once, while she is watching the goat and weeping
  in the field, a woman stands before her and tells
  her to wish upon the goat and a table full of
  food will appear. She wishes, food appears, and
  she feasts. The jealous mother and other
  daughters wonder why she no longer eats the
  scraps they give her and attempt to spy out her
  secret. She charms One-eye to sleep and eats
  anyway despite the mother's trick when spied on
  by Three-eyes she charms two of her eyes but
  forgets about the third and is exposed. The
  mother kills the goat, and they eat it. Little
  Two-eyes asks for the heart and buries it outside
  her window. A magical fruit tree springs up which
  will give her alone its golden apples. A prince
  comes by and asks for fruit the two sisters
  attempt to obtain some but fail. Little Two-eyes,
  who has been hidden under a tub, rolls fruit out
  to him. He is pleased and takes her with him. The
  tree in turn follows her to the palace. After the
  prince marries her, the two daughters appear at
  the palace, poor and destitute. Little Two-eyes
  pities them, and they repent in their hearts for
  having been so unkind. For an illustrated
  children's version see Manheim under Allerleirauh
  in Modern Children's Editions, below. For an
  Appalachian adaptation of this story, see "Jack
  and the Bull" under Male Cinderellas below.

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• ?????????????, ?????????????????????????????????
  ????????1, ???????????????????????????2???
  ?????????????, ??????????, ???????????????????????
  ????????, ??(Charles Perrault, 1628-1703)?????????
  ???, ???????????????, ????????,
  ????????????????????????????????????????????????,
  ????, ????????????3??????????????????????????,
  ????????????, ???????, ???????????,
  ????????4?????????, ?????????????
• 1 ??1911??????????26?300???,
  ?????????????????????1930????????????????????lt?
  ????????????????????gt(?????????????????),
  ???????2 (?? ???, 1971?4???), ?121-135?
• 2 R.D. Jameson Cinderellar in China,
  Cinderella a Casebook (Ed., Alan Dundes,
  Wisconsin U of Wisconsin P, 1982, 1988),
  pp.71-97.
• 3 Samuel D. Fohr Cinderellas Gold Slipper
  Spiritual Symbolism in the Grimms Tales (New
  York Sophia Perennis, 2001, 2nd rev. ed.),
  pp.105.
• 4 R.D. Jameson, pp.

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• 1.Wicked but human women, it is also implied that
  being ill-favored is corollary to being
  ill-natured, as with Cinderellas step-mother and
  step-sisters.
• 2.Powerful good women are nearly always fairies,
  and they are remote they come only when
  desperately needed.
• 3.Whether human or extra-human, those women who
  are either partially or thoroughly evil are
  generally shown as active, ambitious,
  strong-willed and , most often, ugly.
• 4. Being powerful is mainly associated with being
  unwomanly.

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• The stories reflect an intensely competitive
  spirit they are frequently about contests, for
  which there can be only one winner because there
  is only one prize. Girls win the prize if they
  are the fairest of them all boys win if they are
  bold, active, and lucky.If a child identifies
  with the beauty, she may learn to be suspicious
  of ugly girls, who are portrayed as cruel, sly,
  and unscrupulous in these stories if she
  identifies with the plain girls, she may learn to
  be suspicious and jealous of pretty girls, beauty
  being a gift of fate, not something that can be
  attained. There are no examples of a
  crossed-pattern, that I, of plain but
  good-tempered girls.
• Marcia K. Lieberman,Some Day My Prince Will
  Come Female Acculturation through the Fairy
  Tale, Dont Bet On the Prince, Jack Zipes ed.,
  New York Routledge, 1986.pp.185-200.

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