As Dowden himself admits, there's more than one "paganism" but rather a series of "paganisms." One can't hope to impose the straightforward narrative of one of the "revealed religions," i.e., Christianity, Islam, Judaism, upon a set of systems that varied very much, culture by culture and responded much to local conditions. The author admits this early, then reinforces it with repeated language to this effect later, but he then does the contrary in practice by trying to make everything fit an overarching general theory, step by step.

The earlier chapters begin with fascinating discussions of the sacred groves, sacred waters, the landscape itself, culture by culture. The author wanders from the Aesculetum near Rome and the Grove of Diana at Aricia all the way to Lithuanian tree worship with its generous libations of beer. Dowden continues for many chapters along this route, with a sort of catalogue of paganisms, and their common denominators. This is interesting, although, he seems to hold contempt for his subject matter, especially when discussing the nature of divination or of the gods and their relationship to humanity. I find this to be a disadvantage to an author's appreciation of his subject matter, but this may be entirely my own prejudice.

When the author reaches his penultimate chapter, he tries to tie all of the shards together, through linguistics and details to construct the following ideal template of Indo-European paganism: a council of elders (or of the people) meeting in a sacred grove every so many years (whether 5 or 7 or 9 or whatever) in order to conduct a series of sacrifices, especially human. I found his final denouement to be both unconvincing and trite: it largely fails his subject matter. As he himself admits, many of these pagan cultures had already either discarded human sacrifice or created symbolic substitutes (For example, the Romans outlawed human sacrifice by law in 97 B.C.E., while the Greeks regarded it as so taboo that they belived that Orpheus himself had legislated against it.). In my estimation, Dowden relies too heavily on Germanic and Lithuanian practice in order to enforce this viewpoint and is notably weaker in his arguments when dealing with Classical civilization.

Overall, I find this book to be a notable effort by a man of obvious intellect, but it still fails.