灰姑娘的爭議性 (1)

灰姑娘的爭議性(1) • 灰姑娘被納入家長制度之下, 變得從順、只懂得做家務事。這個轉變在貝羅版和格林版都很明顯。參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.

貝羅版和格林版的灰姑娘 • 貝羅版 • She employed her in the meanest work of the house:4 she scoured the dishes, tables, etc., and scrubbed madam's chamber, and those of misses, her daughters;

續(1) • 格林版 • 她們奚落著, 把她領進廚房。在那兒她必須從早到晚做又重又累的活兒, 早上很早就得起床, 擔水、生火、燒飯、洗衣。兩個姊姊還想著法兒地欺辱她, 嘲弄她, 她們把豌豆和扁豆倒在灰裏, 讓她坐在那兒一粒一粒地重新揀出來。晚上, 她累得疲憊不堪, 卻沒有床睡, 只能躺在灶邊的爐灰裏。

中東的灰姑娘故事 • 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.

中國的葉限 • 南人相傳, 秦漢前有洞主吳氏, 土人呼為「吳洞」。娶兩妻, 一妻卒, 有女名葉限。少慧, 善淘金, 父愛之。末歲父卒, 為後母所苦, 常令樵險汲深。

中國民間故事西藏卷的〈兩對母女〉 • 從此, 善良婆婆的女兒成了老妖婆母女的奴隸, 幹著放牛、捻毛線、拾牛糞等各種繁重的體力勞動, 過著悲慘的生活。

中國民間故事廣西卷的〈朵莎和朵坡〉 • 每天早上, 朵莎背滿兩缸水, 她才起床。後媽不光懶, 又滿肚子壞水。她不會做農活, 又不會紡織布, 家中的活路和棉線活全讓朵莎幹。她對朵莎不是打就是罵。朵莎幹一天活, 回到家吃她們剩下的殘餘飯菜。

灰姑娘的爭議性(2) • 2. 母女關係的淡化 • 貝羅版 • 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?"

續前 • With over 340 versions of Cinderella, many variations of the story exist. Although this Perrault version does not mention Cinderella‘s mother beyond this reference(按:灰姑娘的母親死了）, 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).

續前 • 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.

Ｚipes關於母親角色的意見 • 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.

續前 • 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.

灰姑娘故事的爭議性(3): 主動和被動 • 在貝羅版, 灰姑娘受到迫害時的反應是: • 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."

續前 • 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

續前 • 格林版的灰姑娘比較主動: • 灰姑娘順從地為她們做這做那, 眼淚卻禁不住落下來, 她又何嘗不想去跳舞呢。她請求繼母, 准許她一起去。…….. • 灰姑娘一再懇求, 最後繼母說:「我把一碗豆子倒進爐灰裡, 如果你能在兩小時之內把豆子重新揀出來, 你就一起去。」…… • 灰姑娘把豆子拿給繼母看, 她滿心歡喜地以為, 現在她可以去參加舞會了。可是繼母說…… • 可是, 繼母卻說:「這些都幫不了你, 你還是不能去！因為你沒有衣服, 不能跳舞; 我們會因為你感到丟臉的。」

續前 • 有更多故事的版本, 灰姑娘不是不小心掉了鞋, 而是刻意把鞋放在什麼地方讓國王拾到。

灰姑娘故事的爭議性(4): 被王子拯救 • 1. 中東版本 • 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.

續前 • 有些故事, 被王子拯救不是必然的結局, 例如〈朵莎和朵坡〉和〈兩對母女〉的故事, 與王子結婚以後, 苦難還沒有完。 • 被王子拯救的部分, 佔整體故事的篇幅不多。

灰姑娘故事的爭議性(5):鞋的象徵 • 不是所有故事都以鞋作為確認: • 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.]

續前 • 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.

續前 • 《灰姑娘》的故事在西方繪炙人口, 不過自日本民俗學者南方熊楠發現故事的原型可以上溯至中國唐代段成式的筆記小說《酉陽雜俎》[1], 《灰姑娘》故事中的鞋意象和東方的習俗引起了不少研究者的興趣[2]。鞋和婚姻的關係表現在性愛的象徵, 也表現在出外需要穿鞋, 鞋子由新郎賦與代表了女性願意屈從於男性的權力之下。十七世紀中期, 貝洛(Charles Perrault, 1628-1703)版本的灰姑娘穿上了玻璃鞋, 鞋的意象才由貴重的金屬轉到玻璃, 玻璃象徵完美無瑕, 女主人公的貞潔開始走進了童話的想像世界。研究者認為玻璃和鞋之間的關係也可以從猶太的結婚習俗中見到, 在儀式中, 新郎要用鞋子把玻璃杯踏碎[3]。格林童話的版本敘述了兩位姐姐要砍掉腳趾和腳根來穿鞋, 也有著中國古老的纏足習俗, 沒有纏足的少女, 因為不能符合男方的要求, 很有可能無法出嫁[4]。婚姻和男性的權力, 在鞋的意象中可謂表露無遺。 • [1]刊於1911年的《東京人類學會雜誌》26卷300號之上, 後來文章收錄於《南方隨筆》之中。相關的研究要到1930年代才開始引起西方的注意。原文參南方熊楠:〈西曆九世紀の支那書に載せたるシンダレラ物語〉(公元九世紀中國書籍記載的灰姑娘故事), 《南方熊楠全集》卷2 (東京: 平凡社, 1971年4月初版), 頁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: Cinderella’s Gold Slipper: Spiritual Symbolism in the Grimms’ Tales (New York: Sophia Perennis, 2001, 2nd rev. ed.), pp.105. • [4] R.D. Jameson, pp.

灰姑娘故事的美人 1.Wicked but human women, it is also implied that being ill-favored is corollary to being ill-natured, as with Cinderella’s 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.

續前 • 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”, Don’t Bet On the Prince, Jack Zipes ed., New York: Routledge, 1986.pp.185-200.

關於中國民間故事: 在地化的問題 • 幾點商榷: • 1. 生活細節: 葉限的「樵險汲深」、其他小數民俗故事的生活如放牛、織麻…… • 難題的模式:…… • 衣服的品味:…… • 2. 自然環境: …… • 3. 社會習俗: 洞節、喜宴

灰姑娘的爭議性 (1)