and Egil Skallagrimson, lamenting the death of his drowned son, knows that the son has come to the home of the gods (Gudheimr), while of himself he says that he fearlessly awaits the coming of Hel.
Of Nanna we read that she went with her husband, Balder, to Hel; but the souls of noble women were believed to go to heaven after death. There they found an abode with Freyja, and the spirits of maidens with Gefjun. When it is said that Freyja shares the slain with Odin, it may be supposed to mean that the slain, who in life had loved wives, were united to them again with Freyja.
On the other hand, it was as certainly believed that blasphemy and baseness might shut out even the bravest from Valhal. In the Saga of Burnt Njal, Hakon Jarl says of the bold but wicked Hrap, who had seduced his benefactor's daughter and burned a temple: The man who did this shall be banished from Valhal and never come thither.
The reader may think that the statements here presented show some inconsistency in the theory and plan of salvation according to the doctrines of the Norse mythology. We admit that there seems to be some inconsistency, but let us ask, is not this charge also frequently made against the Scriptures? Is not the church, on this very question of the plan of salvation, divided into two great parties, the one insisting on faith and the other on works? The one party quoting and requoting Paul, in his epistle to the Romans (iii, 28), where he says, that man is justified by faith without the deeds of the law; and the other appealing to James' epistle (ii, 24), where he says, that by works a man is justified, and not by faith only. And as the most eminent divines have found harmony in the principles of the Mosaic-Christian religion
