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====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
====''Le Fresne''====
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International versions lack the fairy godmother present in the famous Perrault's tale. Instead, the [[Donor (fairy tale)|donor]] is her mother, incarnated into an animal (if she is dead) or transformed into a cow (if alive). In other versions, the helper is an animal, such as a cow, a bull, a pike, or a saint or angel.<ref>Garner, Emelyn Elizabeth. ''Folklore From the Schoharie Hills, New York''. Ann Arbor: University of Michigan press, 1937. p. 130.</ref> The bovine helper appears in some Greek versions, in "the [[Balkan]]-Slavonic tradition of the tale", and in some Central Asian variants. The mother-as-cow is killed by the heroine's sisters, her bones gathered and from her grave the heroine gets the wonderful dresses.<ref>Kaplanoglou, Marianthi. "“Stachtopouta" and "Nifitsa": Spinning Tales in Relation With Feminine Productivity and Dowry Practices of Modern Greece". In: ''Estudis De Literatura Oral Popular'' [Studies in Oral Folk Literature]. [en línia], 2014, Núm. 4, pp. 67, 69. https://www.raco.cat/index.php/ELOP/article/view/304851 [Consulta: Consulta: 13 March 2021].</ref>
[[African studies|Africanist]] [[Sigrid Schmidt]] stated that "a typical scene" in Kapmalaien ([[Cape Malays]]) tales is the mother becoming a fish, being eaten in fish form, the daughter burying her bones and a tree sprouting from her grave.<ref>
Professor Gražina Skabeikytė-Kazlauskienė recognizes that the fish, the cow, even a female dog (in other variants), these animals represent "the [heroine's] mother's legacy".<ref>Skabeikytė-Kazlauskienė, Gražina. ''Lithuanian Narrative Folklore: Didactical Guidelines''. Kaunas: Vytautas Magnus University. 2013. p. 14. {{ISBN|978-9955-21-361-1}}.</ref> [[Jack Zipes]], commenting on a Sicilian variant, concluded much the same: Cinderella is helped by her mother "in the guise of doves, fairies, and godmothers".<ref>Pitrè, Giuseppe; [[Jack Zipes|Zipes, Jack David]]; Russo, Joseph. ''The collected Sicilian folk and fairy tales of Giuseppe Pitrè''. New York: Routledge, 2013 [2009]. p. 845. {{ISBN|9781136094347}}.</ref> In his notes to his own reconstruction, Joseph Jacobs acknowledged that the heroine's animal helper (e.g., cow or sheep) was "clearly identified with her mother", as well as the tree on Cinderella's mother's grave was connected to her.<ref>Jacobs, Joseph. ''[https://archive.org/details/europasfairybook00jaco/page/227/mode/1up European Folk and Fairy Tales]''. New York, London: G. P. Putnam's sons. 1916. pp. 222, 227.</ref>
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