That day it was just the same story with the napkin as with the scissors and the flask. When it was about dinner-time the princess went outside the castle, took out the napkin and said, ‘Napkin, spread yourself out and be covered with all dainty dishes,’ and there was meat enough, and to spare, for hundreds of men; but the princess sat down to table by herself. Kristensen, Evald Tang. Gamle jyske folkeviser samlede af folkemunde: isaer i Hammerum-Herred. Gyldendal, 1876. pp. 327-334.

The hut was full of small children who hung around their mother’s skirts and bawled for food as she put a pot on the fire full of small, round pebbles. The princess asked why the old woman did that, and she explained that they were so poor that they had neither food nor clothing, but when she put the pot on the fire and said, “The apples will be ready soon,” the words dulled the children’s hunger so they were patient a while. Fellows, Folklore (2004). FF Communications. Suomalainen Tiedeakatemia. p.249. ISBN 978-951-41-0963-8.The princess said, “I will not sell the scissors for any amount of gold, but you can have them if you let me spend the night with King Valemon.” Everything was soon set right between them, and if they could get rid of the old hag he would be free. King Valemon had the carpenters make a trapdoor on the bridge over which the bridal train had to pass, and it was custom for the bride and her friends to be at the head of the train. Grundtvig, Svend. Gamle Danske Minder I Folkemunde. Ny samling, 1ste og 1det hefte. Kjøbenhavn: C. G. Iversen, 1856. pp. 35-45. Well!’ said the goody in the hut, ‘since you have been so kind and good towards me and my bairns, it were a shame if I didn’t do all in my power to try to help you over the hill. My husband is one of the best smiths in the world, and now you must lie down and rest till he comes home, and then I’ll get him to forge you claws for your hands and feet, and then you can see if you can crawl and scramble up.’

As it turns out, the old troll hag who had bewitched King Valemon lived there, and in three days she was going to hold her wedding feast with him. The princess asked around whether she could speak with the hag. This retelling of "East of the Sun & West of the Moon" is all over the place, it mixes three tales together and some elements don't quite fit in, such as the climbing of the glass mountain that doesn't belong here. Blecher, Lone Thygesen; Blecher, George. Swedish Folktales And Legends. University of Minnesota Press, 2004. pp. 185-194. ISBN 9780816645756.Asbjørnsen, Peter Christen, Jørgen Moe, Pat Shaw, and Carl Norman. “White-Bear-King-Valemon”. In: Merveilles & Contes 3, no. 1 (1989): 115–20. http://www.jstor.org/stable/41389996. But however it happened, so it happened; she got a bit of a candle-end to take with her when she started.

The princess took the napkin, thanked them, and set off again. She went far and farther than far through the woods and travelled all day and night. The next morning she came to a mountain as steep as a wall, so high and wide that she could see no end to it. At the base of the mountain there was a hut, and as soon as she set foot inside it, she said, “Good day. Do you know if King Valemon the white bear passed this way?” Similar elements to this story appear in 2 episodes of The StoryTeller episodes " Hans My Hedgehog" which involve a princess marrying an enchanted man who removes his animal form at night and also in " The True Bride" where exchanges for a night with a missing prince are met with a sleeping potion prompting prisoners to inform the prince of the weeping of the True Bride each night. So away travelled the princess through the wood, which seemed never to come to an end, both day and night, and next morning she came to another hut. In it there were also two women, an old wife and a young girl.And as she said this she begged her mother so hard, that at last she got leave to give her the scissors. To discuss the themes and issues that arise, enabling children to make connections to their own lives BETTRIDGE, WILLIAM EDWIN; Utley, Francis Lee. “New Light on the Origin of the Griselda Story”. In: Texas Studies in Literature and Language 13, no. 2 (1971): 167. http://www.jstor.org/stable/40754145. Storie di Amore e Psiche. A cura di Annamaria Zesi. Roma: L'Asino d'Oro Edizioni. 2010. pp. 220-221. ISBN 978-88-6443-052-2.

White-Bear-King-Valemon ( Norwegian: Kvitebjørn kong Valemon) is a Norwegian fairy tale. The tale was published as No. 90 in Asbjørnsen and Moe's Norske Folke-Eventyr. Ny Samling (1871). [1] George Webbe Dasent translated it for his Tales from the Fjeld. [2]But once when she was in the wood, she set her eyes upon a white bear, who had the very wreath she had dreamt of between his paws and was playing with it. The princess wanted to buy it, but the bear said she could only have it if he could have her. Because she thought life was not worth living without the wreathe, she agreed to be fetched in three days, on Thursday. Well! he passed by and went up over the hill three days ago; but up that nothing can get that is wingless.’ Good-day!” said the princess. ‘Have you seen anything of King Valemon, the white bear?’ That was what she asked them. Well, he passed by here the day before yesterday, but he was going so fast that you’ll never be able to catch up.” According to Jan-Öjvind Swahn [ sv]'s study on some 1,100 variants of Cupid and Psyche and related types, he concluded that the bear is the "most usual" form of the supernatural husband in Germanic and Slavonic areas. [11]