I can't comment on the book, since I haven't read any of it. But I did look into Oates's background back when you first brought her up a few weeks ago. I barely knew anything about non-Gardnerian Witchcraft traditions, and in looking into her background, it was real interesting to learn something new.
My best guess is that when she writes books about various traditions, literary works, and teachings that differs form her own she interprets them though the lens of her own teachings. So if for example those Tubal Cain teachings say that gods and goddesses are primarily human constructs (i.e. egregores), then the notion of every small group, tribe, or sect having their own unique gods and goddesses would make sense in light of that assertion. Vikings c. 900 AD would have a very different culture and environment than migration-age Goths, thus each respective group would be projecting very different images and energies out into the astral/otherworld.
But, going by your review, it sounds like she doesn't do a very good job at explaining this point in a very concise manner, if at all.
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My best guess is that when she writes books about various traditions, literary works, and teachings that differs form her own she interprets them though the lens of her own teachings. So if for example those Tubal Cain teachings say that gods and goddesses are primarily human constructs (i.e. egregores), then the notion of every small group, tribe, or sect having their own unique gods and goddesses would make sense in light of that assertion. Vikings c. 900 AD would have a very different culture and environment than migration-age Goths, thus each respective group would be projecting very different images and energies out into the astral/otherworld.
But, going by your review, it sounds like she doesn't do a very good job at explaining this point in a very concise manner, if at all.