[3] Jørgen Moe collected a variant of the tale from Bygland, summarized in the 2nd edition of Norske Folke-Eventyr (1852).

A similar Norwegian tale that exhibits this motif is East of the Sun and West of the Moon (Asbjørnsen & Moe, No.

The daughter did not care for anything as long as she had the wreath, and her father was glad of her happiness and thought he could keep off the bear, but when it arrived, it attacked the king's army and defeated them, unscathed.

The princess fed and clothed them, so the old woman had her husband, a smith, make her iron claws so she could climb the mountainside to the witch's country.

The next day, she bribed her way in with the flask; again the witch had put him to sleep, but an artisan next door heard her and told the king.

But the king had carpenters put a hidden trapdoor in a bridge over a deep chasm where the wedding procession would ride, and so the witch-bride fell through it along with all of her bridesmaids.

With the forces of evil destroyed, and the curse broken, the king and the princess took the treasures from the witch's castle and then went to his homeland for the real wedding.

[7][8] Author Ruth Manning-Sanders adapted the tale in her work A Book of Magical Beasts with the title The White Bear.

[11] According to Hans-Jörg Uther, the main feature of tale type ATU 425A is "bribing the false bride for three nights with the husband".

[12] In fact, when he developed his revision of Aarne-Thompson's system, Uther remarked that an "essential" trait of the tale type ATU 425A was the "wife's quest and gifts" and "nights bought".

[14] 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.

One day, some people tell him a bear was seen carrying a golden wreath that could match the princess's dream one, and the animal was in another farm.

The king goes to talk to the bear and request the wreath, which he agrees to give in exchange for the princess's hand in marriage.

After the third children goes missing, the princess wants to visit her parents, to which the bear agrees, but warns her to only listen to her father, not to her mother, lest misfortune strikes them.

The princess then reaches another hut where a couple is living in poor conditions; she then uses the miraculous objects to produce food for them, calm their children and provide better clothes for them.

The woman's husband, a blacksmith, in gratitude, says he can fashion a pair of steel claws she can use to climb a steep rock.

It happens thus and the princess reaches a castle atop the rock, where a troll witch is trying to wash a shirt with three spots of candlewax.

On the last night, King Valemon wakes up and talks to his wife, while the troll witch, defeated, explodes in anger.

[19] The tale was originally collected by folklorist Knut Liestøl in 1909 from an informant named Marit Ljosland, from Aseral.

The king returns to his castle and tries to worm his way out of the white bear's deal by delivering another girl in his daughter's place.

The man awakes and reveals that he is a prince cursed by a witch to be a bear for scorning her daughter's advances, and now they have to part.

The troll queen forces the princess to perform chores for her: first, to get a coal from the cellar and put it back; second, to wash a grey calfskin white.

The princess's husband, in human form, helps her in both tasks, and advises her not to eat any food the troll queen serves her.

Her husband advises her to grease a creaking bridge, give bread to two dogs and gloves to two men that are threshing grain, and oil a door.