to identify herself with. Bernoni, No. 8, is substantially the same. After the death of their mother and father Cinderella's sisters treat her cruelly, and she obtains a place as servant in the king's palace, and is aided by the fairies, who take pity upon her. She is identified by means of a ring, and also by her diamond slipper, which she throws to the servants, who are following her to see where she lives.
European versions will be found in the notes to Grimm, No. 21 ("Cinderella"), and W. R. S. Ralston's article, "Cinderella," in the Nineteenth Century, November, 1879.
17. Other Italian versions are: Pitrè, No. 43; Gonz., 38; Pent. II. 6; Busk, pp. 66, 84, 90, 91; Comparetti, No. 57 (Montale); De Gub., Sto. Stefano, No. 3 (see also Rivista di Lett. Pop. I. p. 86); Gradi, Saggio, p. 141; Fiabe Mant. No. 38; Nov. fior. p. 158 (Milan), Finamore, Trad. pop. abruzzesi, No. 3; De Nino, No. 17, and Archivio, I. 190 (Tuscany), II. 26 (Sardinia). Straparola, I. 4, contains the first part of our story, which is also partly found in Coronedi-Berti, No. 3, and Finamore, Trad. pop. abruzzesi, No. 13.
The gifts, which in the story in the text are given the day of the wedding, in the other versions are bestowed before marriage by father, in order to overcome daughter's opposition. The recognition by means of ring is found in the last two stories mentioned in Note 16, in Fiabe Mant. No. 38, above cited, and Nov. fior. p. 158 (Milan). See also Grimm, Nos. 93 ("The Raven"), 101 ("Bearskin"); Hahn, No. 25; Asbj., No. 71 (Tales from the Fjeld, p. 130); and Romania, No. 23, p. 359.
Other European versions of our story will be found mentioned in the notes to Grimm, No. 65 ("Allerleirauh"), to Gonz., No. 38 (II. 229); Orient und Occident, II. 295; D'Ancona, Sacre Rappresent. III. 238; Romania, No. 24, 571; Basque Legends, p. 165, and Ralston's R. F. T. p. 159.
18. See Gonz., No. 26, and Widter-Wolf, No. 8 (Jahrb. VII. p. 128).
For story in general, see notes to stories just cited, and Cox, Aryan Myth. vol. I. p. 224; II. p. 261, "The Myth of Nisos and Skylla;" Hahn, I. p. 52; and De Gub., Zoöl. Myth. I. p. 211 et seq.
19. Pitrè, in his notes to No. 71, gives two variants of his story, and mentions a Piedmontese version yet unpublished. Comparetti, No. 54, an analysis of which is given in the text, represents sufficiently Hahn's Form. No. 37, "Strong Hans."
20. In the version in Pent. IV. 8, after the seven sons have disappeared, their sister goes in search of them, finds them, and they all live happily together until by her fault they are changed into doves, and she is obliged to go to the house of the Mother of Time and learn from her the mode of disenchantment. In a story in Pitrè, No. 73, a husband threatens to kill his wife if she does not give birth to a male child.
