Guðmundr of the sheaf in Norwegian Yule celebrations. According to "Hervarar saga ok Heiðreks", the Norwegians came to see Guðmundr as a god; Höfler argued that in both the wolf-form suggested by "Úlfhéðinn" and the horse-form suggested by "faxi", Guðmundr was a death-demon and his death-horse the prototype of the death-horse Sleipnir portrayed on the Gotland picture stones. Ingemar Nordgren regards the first Guðmundr as "a cult-god" and his son, the Guðmundr of the sagas, as portraying him in theriomorphic form, and suggests that he is either an earlier fertility god who came to be identified with Óðinn and that Glæsisvellir
Sleipnir legs may be the remnants of horse-associated divine twins found in Indo-European cultures and ultimately stemming from Proto-Indo-European religion. The encyclopedia states that "[...] Sleipnir is born with an extra set of legs, thus representing an original pair of horses. Like Freyr and Njörðr, Sleipnir is responsible for carrying the dead to the otherworld." The encyclopedia cites parallels between the birth of Sleipnir and myths originally pointing to a Celtic goddess who gave birth to the Divine horse twins. These elements include a demand for a goddess by an unwanted suitor (the hrimthurs demanding the goddess Freyja) and the seduction