Quizzes

Five questions on how different traditions count the ages of the world, from the Puranic yugas and Sri Yukteswar's dissent from them to Hesiod's five ages, the Aztec Suns and the Zoroastrian twelve thousand years.

Five questions on how traditions are actually counted, drawn from a single research pass across Zen and Pure Land Buddhism, Protestantism, Lingayatism, Ibadism and The Way International: church rolls, national censuses, government surveys, demographic estimates and, when nothing else exists, a festival's attendance figures.

The recorded iconography, epithets and planetary associations of twenty-four deities worshipped in Aztec religion.

The recorded iconography and identifying detail of fourteen deities worshipped in Maya religion.

The neteru of the Nile: sun, death, magic and the weighing of the heart.

From Olympus to the underworld: the domains and stories of the Greek pantheon.

The recorded principal cult centre of twelve gods of the Roman pantheon.

The recorded principal cult centre of ten gods of the Mesopotamian pantheon.

The recorded cult centre, iconography or name origin of seven gods of Celtic Paganism.

Aesir and Vanir, the rainbow bridge and the twilight of the gods.

Cult centres, iconography and one name origin among the orishas of Yorùbá religion (Ifá).

The recorded myths, distinguishing dates and a genuinely contested classification among the kami.

The Trimurti, the great goddesses, and the ten descents of Vishnu.

Guido von List himself, the eighteen character row he devised, and Das Geheimnis der Runen, the 1908 book that announced it, read from the atlas's own sourced account of the man, the alphabet and the book.

The atlas's attested-meaning citations for common dream symbols, drawn from named interpreters across traditions: Artemidorus, the Babylonian Talmud, Ibn Sirin, Freud and Jung.

The same fifty Gene Keys again, this time by the Shadow each one carries.

Sixteen geomantic figures by the keyword association the atlas records for them.

Each geomantic figure's mode, cardinal or mobile, and the astrological house the atlas records it as exalted in, including the one figure whose own mode is genuinely disputed between two attested traditions.

How the nine centers connect to one another, how the twelve profiles pair by archetype, and how channels and gates link across the bodygraph.

The thirty two odu the atlas holds across the Ifa and Diloggun divination systems, and which of the two systems each one belongs to.

Which category of numerology number each of thirty-seven recorded positions is classified under.

The recorded historical origin of six numerology systems.

The twenty five letters of the Ogham alphabet and the tree the atlas records as each one's traditional correspondence.

The recorded element and tarot correspondence of the four playing card suits.

The same fifty degrees again, this time by the Ptolemaic term and its ruling planet.

Twelve animals, eight trigrams and the five phases of Chinese cosmology.

The atlas's aettir and elements for the Elder Futhark, and the attested meaning it records for the Anglo-Saxon Futhorc and the Younger Futhark.

The body region the atlas records each sign as governing, in the melothesia of Manilius and Ptolemy.

Graha dasha periods, rashi elements, nakshatra rulerships and yoga categories, each paired with a second fact to tell apart the grahas, signs and nakshatras that share the same element or ruling planet.

Test your knowledge of the 22 trump cards of the tarot, their numbers, order and classic Rider-Waite-Smith imagery.

Thirty six Adinkra symbols by the theme the atlas records for them, limited to the symbols whose theme is not shared with another symbol in the roster.

The tria prima principles, four of the seven operations of the Great Work, the yellowing stage, and the apparatus that carried them out.

How the ten sephirotic archangels are pronounced, and two of the legends recorded about them beyond the sephirah they govern.

The Enochian alphabet again, this time by its place in the received order, the pronunciation of the remaining thirteen Aethyrs, and the first sixteen of the ninety one Governors by their pronunciation.

The debates and named scholars behind the atlas's Gnosticism material: what Michael Williams and Karen King argue about the category itself, how the Nag Hammadi and Pistis Sophia manuscripts reached modern readers, and the critics who shaped how Gnostic teaching survives.

Thirty one Sacred Geometry forms by a structural fact the atlas records for them, limited to facts unique to one form in the roster.

The same fifty angels again, this time by the five degree span of the zodiac each governs in the Golden Dawn decan correspondence.

Each Enneagram type's own direction of growth (integration) and stress (disintegration), and the two adjacent types that make up its possible wings.

The classical planet and the pillar the atlas records for each sephirah.

The recorded basic fear and basic desire of each of the nine Enneagram types.

The recorded teaching and mechanism behind each of the seven Hermetic Principles.

Each archangel's sphere on the Tree of Life, and where Michael, Gabriel and Uriel appear across scripture.

How fifty-seven spirits of the Ars Goetia are recorded to appear.

The recorded etymology and scriptural sourcing of each of the nine angelic choirs.

Each choir's place in the celestial hierarchy, the office it holds, and the different Hebrew name the Hermetic Order of the Golden Dawn gives the angelic order that shares its sephirah.

How nineteen subtle-energy concepts are recorded as cultivated.

The recorded seat in the body of all nine chakras, major and secondary.

Fire, water and beyond: the elements of West and East and their correspondences.

The Wu Xing generating (sheng) and overcoming (ke) cycles among Wood, Fire, Earth, Metal and Water, and the organs and emotions the Huangdi Neijing associates with each.

Match the scripture to its tradition, from the Vedas to the Tao Te Ching.

The kind of site the atlas records, set against its country and its UNESCO or pilgrimage standing.

Five questions on what is actually known, disputed or undisclosed about the finances of religious institutions and movements, drawn from a wave of research into Orthodox churches, mendicant orders, new religious movements and militant organizations.