Order Of The Amaranth Ring? All Answers

What to do to join

To become a member of Amaranth, one must profess a simple belief in a Supreme Being. It follows that a member of Amaranth can belong to any of the major world religions. Likewise, he or she may hold a simple belief in a Supreme Being without being a member of any formally established faith or denomination.

The Order of Amaranth has the utmost respect for religion and encourages its members to practice their own personal beliefs. The fact is that many members are devout, enthusiastic, and dedicated members of the churches of their choice

The Order of Amaranth is therefore neither a religion nor a substitute for religion. It has no theological teaching, embodies no sacraments and offers no way of salvation.

The Order of Amaranth values ​​the fact that Christians, Jews and members of other faiths can come together in harmony and understanding when they come to their meetings.

Prayers are said at court sessions, but that doesn’t make amaranth a religion. For example, prayers are said at the beginning of daily parliamentary sessions, at many school assemblies, and in other secular places.

Each court has an official, the prelate, who may be a member of the clergy but most often is a layman. Both clergy and lay ministers can be found in a variety of organizations in our society.

The Bible is always open in an amaranth dish. Members who worship any holy book other than the Bible will always have their faith respected.

Below are some frequently asked questions

Question 1: Who is allowed to join the Amaranth Order?

Answer: All Master Masons of good standing in the Masonic Fraternity and the wives, mothers, daughters, granddaughters, step-daughters, legally adopted daughters, widows, sisters, half-sisters, nieces, great-nieces, aunts, great-granddaughters and grandmothers of Master Masons who, at the time of his death, or to ladies of eighteen (18) years of age or over who are not related to a good Master Mason, on the recommendation of two (2) Master Masons of good standing in their Masonic Lodge, both with the Applicant and must be acquainted with members who have been active for either three (3) years or majority – of the International Order of the Rainbow for Girls or Job’s Daughters International or the organization of Triangle Inc. or Constellation of Junior Stars Inc. retain such eligibility for Membership of and have been regularly proposed at a State Meeting of the Court and at d he next state meeting is elected unless more time is granted by the court. The granddaughters, nieces, great-nieces, aunts, great-granddaughters and grandmothers must be related directly (not by marriage) to a Master Mason who is or was in good standing in his Masonic Lodge at the time of death.

Applications for membership based on membership of Rainbow or Job’s Daughters or the organization of Triangle Inc. or Constellation Junior Stars Inc. (identified above) must include a signed endorsement from a recognized master mason, except in those jurisdictions that do not recognize the Order.

Question 2: How does one become a member of the Amaranth Order?

Answer: By completing an application for membership, having it signed by two members of the Order present, paying the required application fee, and submitting it to your local court in Amaranth for consideration.

Question 3: What happens after I submit my petition?

Answer: Your petition will be heard by the court at its next regular session and a committee of inquiry will be appointed. The investigative committee will present its findings to the court at its second session after receiving your application. The court will then vote on your application for membership. If you are elected, the court clerk will inform you and arrange an appointment with you for your inauguration. At the initiation you receive the degree of the Amaranth Order and become a full member.

Question 4: What does the committee of inquiry do?

Answer: Legally, the committee has to examine the personality and qualifications of the applicant. In practice, the committee is a visiting committee that will meet and get to know you. They will answer your questions about the Order of Amaranth and the steps you are currently going through to become a member.

Question 5: Why does the court need to vote on my application for membership?

Answer: Like any other fraternal group, the Order of Amaranth is careful about who it accepts into membership.

Question 6: What happens at my initiation?

Answer: You will be guided through the grade of Order based on: Truth, Faith, Wisdom and Charity.

Question 7: What happens after my initiation?

Answer: Hopefully you will become a sympathetic member, participating in the charitable and fraternal activities of the Order.

Question 8: How can I get more information on how to become a member of the Amaranth Order?

Answer: Contact Grand Secretary Wendy Pollard – [email protected]

The Order of the Amaranth and the Order of the Eastern Star have an intertwined history. Early 20th-century logbooks of the Amaranth Horde, donated by Barbara Lott in 2007, shed light on this relationship.

The postcard (MM 015) on the left shows the symbol for the Order of the Eastern Star, a symbol used in ritual as a teaching tool. The five-pointed star represents biblical characters. Ada is the first point and represents Jephthah’s daughter. Adah’s dot is blue. Ruth, who was a widow and picked up the fields of Boaz, is the second point. Ruth’s dot is yellow. Esther the woman is the third point and was the queen of Ahasuerus. Her color is white. Martha the sister is the fourth point and represents the sister of Lazarus. Their color is dark green. Electa, the mother, is the fifth point on the star. Although Electa is not in the Bible, her story is based on the Book of St. John. Her color is red. Associated with each point of the star are emblems related to the biblical stories.

The Amaranth Order was first organized in 1873 in New York, New York. It should be a higher degree in the Order of the Eastern Star. Amaranth should be a third degree, and Eastern Star and Queen of the South should be the first and second degrees. However, the Order of the Eastern Star rejected this plan (invented by James B. Taylor), and the Order of Amaranth became an independent order in 1895 in Brooklyn, New York.

At first, Amaranth members had to be members of Eastern Star. In 1904, at the charter of Jessemine Court, No. 6 in New London, Connecticut, the record book states: “The undersigned, either the wives, widows, mothers, sisters or daughters of Master Masons, or belonging to Master Masons in of good standing and in possession of the rank of Eastern Star…” This requirement that Amaranth members must first be Eastern Star members existed from 1873 to 1921.

In 1921, by mutual consent, the requirement that Amaranth members belong to the Eastern Star was removed. They are now completely separate organizations. Early evidence of this is found in the 1931 Record of the Establishment of Charity Court No. 17 of Windsor Locks, Connecticut, in which the Grand Royal Patron, Fred C. Tilden, noted that “The Order of Amaranth was not part of the Eastern Star, although he works in harmony with this Order.”

The image of the star seen here is on the cover of Robert Macoy’s The Amaranth (Independent): A Royal and Exalted Degree in the Rite of Adoption with Appropriate Ceremonies [Call number: 81 .A488 M171 1897]. Image shows the badge for members of the Order of Amaranth. The symbol is similar to the OES symbol shown above, but has an amaranth wreath in the center of the star. A wreath of amaranth was used to crown a new candidate when conferring the amaranth degree on a new candidate. Amaranth was chosen for its symbolic nature – the Greek root of the word means ‘eternal’.

Macoy, Robert. The Amaranth (Independent): A royal and exalted degree in the rite of adoption with appropriate ceremonies. New York: Macoy Publishing & Masonic Supply Co., 1897.

Telephone number: 81.A488 M171 1897

The organization

The Order of Amaranth is a fraternal and philanthropic organization composed of men and women of Masonic affiliation. The Order is organized into three levels or jurisdictions. A local group of members is referred to as a “lower court”. The chairperson is a woman elected by the members and has the title of “Royal Matron”. She is advised and accompanied by the “Royal Patron? who is also elected. Along with a corps of elected and appointed officers, they conduct the lower court’s monthly meetings, activities, and fundraisers.

Within a state, the collection of lower courts forms the next level or jurisdiction known as the ‘Grand Court’, organized in a similar manner, with elected and appointed officials having ‘Grand’ before their respective titles and the Chairman of the Grand Royal being Matron . Each Grand Court jurisdiction has an annual meeting called the “Grand Court” at which the joint activities and fundraising of all lower courts are reported, members meet with visiting members of other Grand Courts (states) and the Grand Court of the next Annual exchange officers are elected and appointed to office.

The highest level or jurisdiction is known as the “Supreme Council” and consists of similarly elected and appointed officers representing all United States Grand Courts as well as several international Grand Courts of other countries with “Supreme” titles, and the Chair is the Supreme Royal Matron. There is an annual meeting known as the “Supreme Council” at which the joint activities and fundraising activities of all Grand Courts are reported, the members participate in the community and the officers of the Supreme Council are elected for the next year and be installed in office. The highlight of the event will be the presentation of a check to the American Diabetes Research Association, representing the year’s total contributions from all jurisdictions.

Purpose of the Order of Amaranth

The purpose of the Order is social and philanthropic. Although belief in God is required to join our order, Amaranth is not a religious organization and many different faiths are represented. In our teachings, members are reminded of their duties to God, their country, and their fellow human beings. They are invited to display their belief in the “Golden Rule” and in TRUTH, FAITH, WISDOM and LOVE, the virtues of our Order, and to reach out the hand of brotherly friendship to those in need.

The Order of Amaranth is also a dedicated philanthropic organization. In 1979, the Board of Governors established the Amaranth Diabetes Foundation, Inc. trust fund. to focus his charity work on one big project. The purpose of this foundation is to fund grants for researchers studying the various causes and effects of diabetes. The American Diabetes Association oversees the selection of appropriate investigators, and in 2005 the Commonwealth of Pennsylvania will select Dr. Jeffrey David Zahn of Pennsylvania State University honored as a scholarship recipient.

Long dresses were the fashion at the time of the founding of our Order, whether day or night. Chapter protocol for meetings was to dress for the evening. In some chapters, long, formal attire for members has survived to this day, with interpretations in fabric and style. In some chapters, only the chapter officers wear formal attire and members attending the chapter wear street-length dresses and business suits. And in some chapters, formal wear is only worn on special occasions and not at regular meetings. But even in these cases, we prefer to show a certain level of decency and presence, which is reflected in appropriate attire for our events. You may want to speak to representatives from more than one chapter in your area to find a good fit for your expectations and preferences.

CHAPTER VI.

* * * * *

SMALL RITUALS, CEREMONIES ETC.

A limited number of works have been issued containing arrangements of ceremonies to be used in place of parts of the wok or as an adjunct to it, the oldest being two issued by the Grand Chapter of Connecticut, namely:

“Short model dramas based on biblical themes.” This comprised the four degrees of the Revised Mosaic Book whose chapters were permitted to be used in place of the regular ritual, and they are still occasionally so used by at least one chapter in Connecticut.

“Addendum.” This provided many things necessary to complete the work under the Rite of Adoption. Adapted largely from the Mosaic Book, it included explanations of the colors, emblems, etc.

“Monitor of the Exemplified Work” was published by Minneapolis Chapter No. 9, Minneapolis, Minnesota, the use of which formed the basis of the beginning of what was popularly known as the Minnesota mess. It was an attempt to give the degrees certain dramatic effects, as in the ritual of the Great General Chapter, by substituting dramatic action for parts of the lectures. It was much shorter than the Mosaic Book and lacked the grandeur it contained. There was nothing in common between the two, and it is evident that the authors of the latter work had never seen the former.

THE MEMORIAL.

Chapter of Sorrow, by Addie, C. S. Engle. This ministry, written in 1888 and approved by the General Page: 146[View Page 146]Switch to Image ModeCLOSE Page 146 Grand Chapter, has found wide acceptance within the Order and has been officially adopted by many Grand Chapters, both for their own use and that of their subordinates. It includes opening and closing ceremonies, with parts for all officers, and calls for the formation of a flower star surrounded by a wreath to be placed on a memorial shrine along with other emblems. There are also original hymns, and the dedication is to Rob Morris, who transcended this life a few months before it was written, in these lines:

The harp that sounded so sweet late

Now hangs cordless and still;

The master no longer awakens his chords

obedient to his will. O, who will awaken this lyre again?

And sing the good of our order?

Who follow in his footsteps, and to

Our vows are always legal? The cause he loved he honored well,

He followed his light far;

The gloomy valley of death was fully illuminated

By Bethlehem’s Holy Star. Singing the song of salvation with joy

May he be given a voice

The Song of Moses and the Lamb

The Melody of Heaven.

It is intended for public use and designed to make the very best impression on non-members.

CHAPTER OF PAIN.

In 1886, Charles C. Dike, Past Grand Patron of Massachusetts, published an edition of the Macoy Chapter of Mourning, with very minor changes, the most important being giving certain parts of the ceremony performed in Macoy by the patron to the matron .

FUNERAL CEREMONIES.

Around 1876, Golden Gate published Chapter No. 1, San Francisco, a funeral ceremony that was an adaptation of the one included in Adoptive Rite. It was intended to render the first part of it in the chapter house instead of at the tomb; everything was rendered by the matron instead of the patron; and the star parts were left out altogether, the flower star being laid in the grave with these words:

This floral emblem of the Eastern Star, framed in nature’s finest materials, is emblematic of the pure life to which our sister was called and reminds us that when these children of an hour will die and fade, we will soon follow have preceded us. I now deposit this emblem of our order in the grave of our deceased sister. Here may she sleep in peace, where the murmur of winds and trees will sing her everlasting requiem, and the loveliest flowers that the hand of affection can plant will cover her grave with everlasting blooms.

THE QUEEN OF THE SOUTH.

This was an adaptation by Brother Macoy of a degree arranged by Brother Morris, probably in some form in which he had received it orally, and is one of the crudest productions ever released as a degree from these brothers’ pen. Although it was included in some editions of Macoy’s Rituals, it has never been repeated with any regularity, as far as I can gather, in any chapter. In fact, I don’t know it’s ever been worked more than once or twice. It enlisted all fourteen officials of an order and was depicted in the royal palace of King Solomon on Mount Zion, seated on his great ivory throne overlaid with pure gold, surrounded by his officers and courtiers and the kings of foreign nations, Messengers, philosophers and others who came to gather wisdom from his lips.

The purpose of the degree was well spelled out in an address to the court:

In this beautiful allegory we have considered the objections to the admission of ladies to the knowledge of Masonic principles. These objections raised by King Solomon were so easily answered and refuted by the Queen of the South that it was impossible for even the wisest of men to uphold them.

The dispute referred to was between King Solomon and the officials of the Chapter acting on behalf of the candidate representing the Queen of Sheba.

THE CROSS AND CROWN.

Brother Macoy’s original plan, which he worked out on paper in 1875, was to make the Queen of the South the second degree and the cross and crown the third degree in the adoptive rite, but the latter was no longer fit to recruit the interest of intelligent persons than the former, and if anything, it was coarser and more inconsistent. It was to be edited by chapter officials in a body called the court, with point officials forming a cross instead of a star. The conclusion consisted of brief mentions of five American women who had been foreign missionaries; the presentation of five objections to Freemasonry on behalf of women and their refutation by the Patron; the mention of four great crosses in human life: ingratitude, poverty, sickness and death, which can culminate in the crown of life; and the application of five religious graces: piety, friendship, resignation, truth, and constancy. The ritual was illustrated with banners for the five stages of the degree, which included baptism, temptation, torment, crucifixion, and the ascension of the Redeemer. It would take a wise ritualist to take this abundance of incongruous material and work it all to a harmonious degree. No wonder the attempt failed.

MATRON’S ADMINISTRATIVE ACCOUNTS.

This was a production of Brother Macoy and was to be conferred upon the Matrons prior to their installation or as soon as practicable thereafter on a Board of Directors composed of Past Matrons and Past Patrons and was based on Scripture, the narrative of Deborah and Barak and was to be “explaining and acknowledging the powers, duties, and responsibilities of the chairman of a justified chapter”. The aim was to show “what a strong belief in a single woman can do for an entire nation”.

STAR AND CROSS OR PREPARATORY WORKS.

This was from S. Clark, Past Patron of Radiant Chapter No. 35, New York, to whom it was dedicated to John J. Sproull, Past Grand Secretary of New York, and was published in 1876. It consisted entirely of scripture recitations and marches. This was followed by a purity lesson with a suitable introduction. Its purpose was stated in the preface.

“With the restoration of the adoptive rite under the name of the Eastern Star, the figure of the Savior was represented in the symbol of the Star of Bethlehem, but the great Master’s teachings were omitted. It resembled the clay image which the immortal breath had This little work which is added are the words and teachings of him whose symbol is the star, and are designed and intended to prepare the initiate’s mind for a proper reception of the ritual prepares the Spirit not only prepares by due solemnity for a proper reception of the principal work, but is also destined to impress him with the beauty and truth of the scriptures, planting the seed which requires only culture to attain purity of life, guiding believers the true path to heaven and blessed immortality.

THE AMARANTH.

This was intended by Brother Macoy as the third and highest degree in his revised adoption system, and the “court” consisted of the same number of officers as a chapter, but they were given loftier titles. The Matron and Patron were “Royal”, while all others had the prefix “Honoured” before their titles. After accepting the obligation, the candidate was made to eat salt and bread with the officers: “To share bread and salt with one another is to exchange trust and promise hospitality.” “By this act, in the name of this chapter, we seal and perpetuate our mutual bond of friendship.” The lessons at the points were truth, faith, wisdom and charity. One of the nicest passages was at the fourth point, charity:

There is a beautiful thought conveyed in the legend that on the shores of the Adriatic Sea, the fishermen’s wives, whose husbands have gone far into the depths, are in the habit of going down to the shore in the evening and singing the first verse of a favorite song. After singing it, they listen until, borne on the winds over the desert sea, they hear the second verse sung by their husbands as they are tossed onto the waves by the storm, bringing happiness to all. Even in the desert world, if we listen, we may hear distant whispers reminding us that there is a heavenly homeland; and as we sing a hymn on earth we shall perhaps hear its echo breaking in sweet melody on the sands of time, cheering the hearts of those who may be pilgrims and strangers, seeking a city sure of foundations. (If possible, a chorus of ladies and gentlemen sings two verses of a well-known hymn; the ladies who are in a distant part of the chapter house sing the first verse, and the gentlemen in an adjoining room sing the second verse with the door ajar to sing.)

The candidate arriving in the east said the royal matron

The ceremony by which knighthood is conferred is called an accolade. In accordance with this custom, and by the authority bestowed upon me, I receive you (places a sword on the candidate’s left and right shoulders and head) and you confer the dignity of a lady of the royal and exalted degree of amaranth; and as the amaranth flower typifies undying friendship and everlasting truth, so with this right hand accept our promise of abiding trust and a warm welcome into our fellowship.

Led west, she was crowned with a wreath:

This is not a golden diadem; no pearl wreath; no royal tiara; no scaffolding of jewels lined with velvet like that which so often presses upon the aching brows of royalty. This is a sign of power; often empty, insubstantial and deceptive. But our crown and our act of coronation have a higher and nobler meaning. Charity towards the needy and faithful in all circumstances. May all your steps fall on flowers. May all your good intentions be crowned with success. May your last days be your best. We crown you in the hope of immortality. For the pure and loving there is no death. May your entry into the heavenly and eternal land be sure and your entry joyful. And as the years pass and bring the great consummation that we all hopefully await, may your redeemed spirit be crowned with the never-ending favor of Almighty God.

The candidate then had to carry the Order’s banner, which comprised the Eastern Star within which was a circle bearing the letters H.E.B.A.S., while in the center was an Amaranthine wreath.

THE FLOWER WORK.

This was the work of Brother Alonzo J. Burton of New York, with matching flowers presented to the candidate by each of the point officers and Page: 152 [View Page 152] Switch to Image Mode CLOSE Page 152. It is usually accompanied by a full program of vocal music, as well as a performance of the Flower March, with figures and letters formed by the participating officers. This work was officially adopted and published by the Grand Chapter of New York, and the work, as arranged by John N. Bunnell, Past Grand Patron of New Jersey, has been adopted by some other Grand Chapters and is widely circulated; few of those who enjoyed watching it probably know who its humble author is.

It contains some of the secret works and should only be given privately, but several jurisdictions allow its public use, of course omitting the secret parts. Ten officers take part in his presentation.

SORIENTATION.

This was Brother Alonzo J. Burton’s invention and was accepted by the Grand Chapter of New York, but we believe it was never printed. It was to follow the degrees of the Eastern Star, and officers held the titles of Honored Matron, Associate, Deaconess, Preceptor, Treasurer, Secretary, Warden, Warden, Faith, Hope, and Charity. The life of Mary, the mother of Jesus, formed the basis of the study, although Jacob’s ladder was introduced to support the lessons of faith, hope and charity. The lessons from the degree were beautiful, as attested to:

Through the darkness of doubt and darkness we walk toward light and truth; Through the clouds and shadows of the night of death we enter the realms of immortality. The afflictions and calamities of life, which are its darkness, and the gloom that looms over the vicinities of the grave, not the light of health and the enjoyment of prosperity, chasten us and fit us for eternal life.

The Nativity of the Savior is repeated, but there is a confusion of shepherds with the wise men, so common and strange in additions to the work.

THE VOCAL STAR.

This is by Addie C. S. Engle and was written for and first reproduced by the Past Grand Matrons of Michigan before that body in 1890. It is not a musical production as many infer from its title, although it is music, both vocal and instrumental, can very profitably be incorporated into it, but it is an attempt to make the star of our chapter both by types and symbols, by emblems and flowers as well as giving a voice through words. His subject is briefly summarized in his introduction:

At the founding of the Order of the Eastern Star, some images were used in its ritual work that have not been retained in the current initiation ceremony. Those who remember the popular symbolism and regret its omission will welcome this attempt to save some of it from oblivion, and the author cheerfully professes her debt to the ancient mosaic work; to the ritual of Adoptive Freemasonry as formerly used in Michigan; to the Connecticut Addendums and to the First Ritual of the Great General Chapter, whose explanation of the resemblance between the language of the emblematic flowers and the heroines they represent had been too carefully made to be wholly lost. The balance is original in her who, seriously engaged in the work when these various figures were used, has kept them in her heart through many changes and now offers them with a simple arrangement of her own to the delight of others.

The work is usually accompanied by the vocal Star March, in which various letters and figures are formed, with the voice of the star closing with these words:

Accepted now, dear friends, as we part here tonight,

Our wish that the radiant vocal star

May you cheer through life with its radiant splendor;

And pierce every darkness from afar.

The star in the east with its instructive ray,

If taken immediately for our guide;

Shall illuminate every lab’rinth we encounter on life’s path,

And consolation, however;

Its five radiant rays shall gild the dark path of the earth,

Its blue shall combine with its gold,

Its red and its green be filled with rich treasures,

All teach the same old gospel;

And when her rich lessons soothe our spirits,

We then experience this truth (strangely strange);

That all the colors our souls must put on

of the colors our souls must attract to form the white light of God! Accept then our congratulations, blessed,

As “out into the world” we all go;

“Not knowing which exams” but left the rest

With Him who “holds” while we go.

God grant that we meet where our star awaits,

When the earthen robe and staff are laid down,

And walk through the entrance of this pearly gate,

Where the cross is exchanged for the crown.

THE MYSTICAL TIE.

This is a ceremony for the reception of senior officers and other distinguished visitors to Addie C. S. Engle and enlists sixteen officers. It involves the formation of Marches, the Star, the Cross, and the Square, and brings out the teachings of the Jewels of the Order. After the flowers are presented to the guests, the mystical chain is formed and the ceremony ends with:

Dear members of the mystical tie,

Walk as under the all-seeing eye.

Live true the vows we made here,

And prove we hold them sacred, dear.

Our jeweled limbs should proclaim to everyone

Our truth in deed and name.

Page: 155 [View Page 155] Switch to picture modeCLOSE Page 155

So, from our earthly life work fair,

There the outside world can see

All the love, relief and truth

What we now hold to be the supreme truth. Then when our links, quickly broken, fall

And everyone hears the angel call

May no far-scattered bond be lost,

From the great heavenly host,

But our brotherly chain of love

Even brighter glow in the realms above.

God grant that we form this broken chain

And meet those broken links again

In the golden sunrise land

Where divine love clutches the bond.

THE PILGRIMS.

This, by Ella A. Bigelow, of Massachusetts, is written largely in verse and music, and requires five officers and seven pilgrims, the latter of whom enter dressed in black and offer sacrifices to the matron, who crowns her and tells her a password. It can be played publicly.

THE GUIDING LIGHT.

This is a poetic production, with roles for the various officers, by Julia C. Tenney of Orange, Massachusetts, and a most enjoyable ceremony that reiterates the teachings of the Order in a new form.

DECORATION CEREMONY.

The actual title of this is “A Ceremonial Observance in the Resting Places of Our Beloved Dead” by Julia C. Tenney. The title gives a good idea of ​​its purpose. It is intended to form several developments, and the text breathes the poetic spirit of the author, like

We do not come in sable raiment, we do not wear wreaths of cypress to lay over the sleeping dust beneath us; but here we scatter the fresh, fragrant flowers of love and trust; and to the freed ones who are now walking in wider fields, gathering richer blossoms, and perhaps even listening to us now, we call out in a tender voice, “Mizpah,” beloved.

THE STAR CROWNED CROSS.

This is an addition by Julia C. Tenney, mostly in verse, and interwoven with it are several marches and considerable music, both vocal and instrumental. The formation of a floral, star-crowned cross is impressively successful. The following should give an idea of ​​the style:

We tie them in snowy wreaths,

And scatter their crimson petals

About the hearts that loved us tenderly

In days long past.

And often a fond memory

Is born from her rare perfume,

And a mother with a sweet voice whispers,

Our way to the Illume.

It was there, by the dear old cottage,

From the porch above the door

We gathered the beauties of old,

In the days that are no more!

It was there in the dark twilight

As the night fell gently

She told us the old, old story

Of the star – the cross – the crown!

MAGIC LANTERN MONITOR.

This was an arrangement by Kimball Sedgwick of Sunbury, Ohio, in which the lantern slides illustrating the work of the Order were explained by a beautiful discourse consisting largely of excerpts from the poems of Brother Morris, Sister Engle and Susanna C. Russell , and selected hymns. In publishing his work, Brother Sedgwick included portraits of many of the leading members of the Order in the country, and particularly in his own state.

CONSTITUTIONAL AND OTHER CEREMONIES.

Most of the great chapters have at different times laid out forms for the institution and constitution of chapters, and some of them ceremonies for the opening and closing of the great chapter, but they are drawn on the parallel page: 157 [view page 157] Switch to the image mode Lines and do not need a separate or special mention.

A REVIEW.

This was a review of Robert Macoy’s Critical and Explanatory Notes on the Ritual of the Order of the Eastern Star as published with the authority of the General Grand Chapter by Willis D. Engle, published in 1879 shortly after the publication of “Critical and Explanatory Notes” and included all of these annotations with a specific response to each of them. It was intended to show the members of the Order its true status at the time and was distributed free of charge by the Grand General Chapter. It was a 32-month, forty-page book. All the essential facts are contained in this story, and yet the little book must always prove of interest to the antiquarians of the Eastern Star, offering a closer view of the subjects at issue than it would have been prudent to include here.

“A MONUMENT OF GRATITUDE,

To famous sisters and brothers, officers and former officers of all Eastern Star chapters; to Grand and Senior Grand Officers of all governing bodies of the rite; In closing, to all members of the Order of the East Star and all who respect long and faithful service, this appeal for a sacrifice of thanksgiving to Robert Morris, Founder and Patriarch of the Order of the East Star, is lovingly and hopefully offered by the Committee. ”

Such was the title of a 32-page pamphlet published by Brother Morris in 1884, the purpose of which was to raise a fund in shares of five dollars each to be permanently invested in interest-bearing securities for the sole benefit of Brother Morris and his wife . Each shareholder should be presented with an elegant engraved certificate and an elegant bronze medal. The money should be sent to the appropriate Grand Patron or directly to Brother Morris, and a full list of donors, with amounts, etc., should be published and a copy given to each subscribers, but it is believed that these efforts were unsuccessful and that neither the certificates nor the medals were ever issued. Included in the pamphlet was a seven-page history of the origin of Brother Morris’ order, which contained many false statements, some of which have already been noted. Some that were not were the statements that the Mosaic Book was prepared in 1856; and the Morris Manual in 1859, while the correct dates were 1855 and 1860, respectively.

REGARDING MINNESOTA MATTERS – SPECIAL REPORT.

In 1886 the Most Worthy Grand Patron made a special report to the General Grand Chapter on matters relating to the Order in Minnesota, which was published before that body met, so that its members might have a full account of the case in art but the body did not consider it advisable to be involved in the proceedings. The Most Worthy Grand Matron disagreed with the Most Worthy Grand Patroness in his actions on the premises and presented her views in her address, but after the body passed them on, the following request was granted:

The M.W. Grand Matron requests the privilege of omitting from her address those portions that pertain to the personal differences between herself and the M.W. Grand Patron regarding the Minnesota case, as she neither wishes nor deems it appropriate that such matters matter should be brought to the attention of the outside world, but she thought it fair that she should be allowed to call the attention of this great body to the facts alluded to in this part of her address.

As the address of the Most Reverend Grand Matron had not previously been printed, it was lost to the Order, but copies of the Most Reverend Grand Matron’s Special Report are kept as valuable memorabilia.

FACTS ABOUT O. E. S. AFFAIRS IN MINNESOTA.

This was a pamphlet of twenty-nine pages issued by Grand Chapter No. 2, March 25, 1890, intended to show the case from its point of view, and containing much of the information contained in the printed proceedings of the two Grand Chapter were not included.

A SIMPLE STATEMENT.

This was an 18-page document issued by the officers of Great Chapter #1 on July 15, 1890 in response to the above document and was included in the proceedings of the body for that year.

NAMES OF CHAPTER.

In a “Memorial of Gratitude,” Brother Morris had a fairly lengthy article on the names of the chapters he classified. Anyone studying the subject will be struck by the contrast that exists between the nomenclature of the Order and that of Masonry. He divided the names of the chapters, as they then existed, into classes as follows: 1, Heroines of the Order and other ladies; 2, solar, stellar, and celestial terms; 3, terms from field, forest and garden; 4, names of sacred places and memorials; 5, names of precious stones and ornaments; 6, names derived from Freemasonry; 7, Miscellaneous. Under normal circumstances, the best rule is to name the chapter after its location to identify it immediately and avoid confusion. So Minnesota has the Jasper chapter in Rush City and the Taylor chapter in Jasper; Oregon, Elgin at Myrtle Point and Blue page: 160[View page 160]Switch to picture modeCLOSE Page 160 Mountain at Elgin; Washington, Fern at Tacoma and Ivy at Fern Hill; Indiana, Clinton in Frankfurt and Jerusalem in Clinton; Liberty at Sylvania and Violet at Liberty; Illinois, Victoria in Patoka and Vera in Victoria; Virginia at Ashmore and Ada Robinson at Virginia; Eureka in Louisville and Doric in Eureka; Normal at DeKalb and Felicity at Normal. Some good opportunities seem to have been missed: e.g. B. The chapter in Morris, Minnesota, is called Corinthian; the one in Hope, North Dakota, is called Fidelity; that in Eldorado, Kansas, Andrina, and in St. Johns, Henry Rohr. The chapter in Lakeview, Arkansas is called Carden’s Bottom; the one in Morris, Illinois is Laurel. Some lucky departures are: Celestial City, in Pekin, Illinois; Happy meeting in Fairfield, Maine; and Happy Home in Holdenville, Indian Territory. We believe Vermont is the only jurisdiction where none of the chapters are named for where they are located.

MAGAZINES.

A number of exclusive Eastern Star monthly magazines were published in various parts of the country, but we believe only three survive. Most Masonic journals devote space to the news and interests of the Order. The oldest periodical exclusively for the Eastern Star is The Eastern Star, now in its thirteenth year, edited by Nettie Ransford, Past Most Worthy Grand Matron, of Indianapolis, at one dollar a year. Next is The Signet, now in its eighth volume, published by Inez Jamison Bender in Decatur, Illinois, at fifty cents a year; and the third Mizpah in its seventh volume, edited by Ella A. Bigelow of Marlborough, Massachusetts, for one dollar a year. They are sixteen-page monthly and should get more support than they get. Nichts fördert tendenziell mehr das Interesse am Orden als das regelmäßige Lesen solcher Periodika, da sie dazu neigen, die Mitglieder mit dem Orden im Allgemeinen in Verbindung zu halten und ihnen eine Freude zu machen bessere Vorstellung von seinem Wachstum und seiner Arbeit.

GEDICHTE.

Bruder Morris, „der Poet Laureate of Freemasonry“, führte eine anmutige Feder, und seine Gedichte im Zusammenhang mit dem Eastern Star waren wertvolle Ergänzungen seiner Literatur und vielleicht die zahlreichsten aller Schriftsteller. Das am weitesten verbreitete Gedicht ist das von H. T. Stanton, “In mason’s hall”, da es nach den Produktionen von Bruder Morris auch zu den ersten gehörte. Addie C. S. Engle hat etwa zwanzig Gedichte im Interesse des Ordens geschrieben, während Hattie E. Parmelee aus Iowa eines für jede Spitze des Sterns und eines mit dem Titel „Our Altar“ geschrieben hat. Andere Autoren, die wertvolle Beiträge in dieser Richtung geleistet haben, sind Bessie R. Hastings, Past Grand Matron of Ohio, L. Timmerman of Michigan, Susannah C. Russell of Indiana, Clarissa B. Curtiss, Past Grand Matron of Connecticut, Charles McCutcheon, Past Grand Secretary of Washington, Mary L. Paine, Past Grand Matron of Vermont, Giles P. Brown aus Michigan und J. E. H. Boardman. Viele dieser Gedichte sind den Mitgliedern des Ordens vertraut, da sie häufig verwendet werden, um das Interesse der Kapitelversammlungen unter der Überschrift „Das Wohl des Ordens“ zu fördern.

Too bad Brian Hunter and the management of Amaranth Advisors didn’t learn anything from this famous Aesop fable. There are some similarities between the “amaranth debacle” and the story of the goose that laid the golden eggs. In its rush to get rich, Amaranth Advisors has become poor.

On September 21, 2006, Amaranth Advisors, the $9.5 billion hedge fund, announced that it had lost almost 65% of its wealth in a bet on the natural gas market. The biggest disaster in energy trading came through what some have called a series of classic rogue trading errors and a complete collapse in risk controls. After an intense period of trying to salvage for investors what they could, on Friday October 6th, news began filtering out that Amaranth Advisors would be closing, resulting in the loss of hundreds of jobs. Amaranth was reportedly forced to sell its energy book to JP Morgan Chase and Citadel at a loss.

Despite the shock, the news did not cause panic in the markets. Comparisons were made to LTCM and to rogue trader Nick Leeson, but in the $600 billion natural gas market, amaranth had a 1% share. While the losses are undoubtedly huge, there was no systemic risk. But there are many unanswered questions. Aside from the investors themselves, the SEC is investigating and the Federal Reserve is said to be actively interested.

The losers

Up until September, Amaranth Advisors had an excellent reputation. As a result, the losers read something like a hedge fund who’s who. It was a company with 3-400 employees, a good track record and there seemed no reason to contest trading decisions. Banks like Morgan Stanley and Goldman Sachs, pension funds; the San Diego County Employees Retirement Association, Man Group; all are said to have had shares in the fund. London Stock Exchange-listed Goldman Sachs Dynamic Opportunities Fund owned 5% of the fund’s assets and reported a potential loss of up to $15 million on its $500 million fund. There is evidence that man lost much more.

Clearly, these big players would not have invested if they had anticipated what was about to happen. But retrospective research from Edhec, the center for risk and wealth management, showed that investors didn’t need position-level transparency to realize that energy trading amaranth was quite risky. Analysis showed that a loss of -24% is considered quite normal for the fund. And if investors had position-level transparency, they would have noticed that the fund’s over-the-counter natural gas positions were massive compared to the prevailing open interest in the exchange-traded futures market, according to the business school’s recent paper. Edhec comments on the Amaranth case: First lessons from the debacle.’

What went wrong?

True, a series of bad bets by Brian Hunter resulted in huge losses for Amaranth, but as Peter Fusaro, co-director of the Energy Hedge Fund Centre, which tracks 525 energy hedge funds, comments: “The key to ruining Amaranth is the level of the Fund Leverage. Five times leverage is exceptional for an energy hedge fund. It was the most leveraged fund in the industry. Despite Hunter’s track record, this calls risk management processes into question. Have they considered the risks of energy trading? You always know your positions in this market. It all comes down daily in mark-to-market.”

“In its rush to get rich, Amaranth Advisors has become poor”

Markets are inherently unforgiving and with the rise of electronic trading, energy trading markets have become faster and more volatile. Fusaro also notes that while they were long gas last year when prices were at an all-time high, the mild winter eroded prices and “actually started losing money in early 2006.”

Hunter, 32, was an experienced and highly successful trader, trading from his hometown of Calgary with headquarters in Greenwich. Regardless of Amaranth’s controversial domestic arrangements, it was a bad bet on the hurricane season that ruined Hunter, according to Russell Corn, executive director of Diligence, a corporate intelligence agency.

The US Hurricane Center predicted it would be another major hurricane season. It doesn’t predict the strength of hurricanes, but Hunter expected hurricanes similar to last year’s. He took a massive bet and lost. “There’s no reason to believe his information was incorrect, but what ruined Amaranth was that the risk management team should not have allowed it to be so heavily exposed.”

Edhec’s commodities expert, Hilary Till, has come to similar conclusions. She notes that the dissemination strategy itself was viable, but the scale of Amaranth’s dissemination activities was far too large for its capital base. The level of exposure was too large for the balance sheet. Rival counterparts like big banks or BP could afford a larger exposure and hedge funds act differently. “Hunter didn’t understand that he was running a small business and the risks that came with it,” says Fusaro.

Once again, the finger points to the risk management process. Did it fail, were the signs ignored, or was it just not up to the task? Scenario analyzes assessing the range of previously encountered natural gas spread relationships could have highlighted the Fund’s high risk exposure.

Lessons to learn

Markets have not been shocked by amaranth’s decline, but news of its losses has put hedge funds back in the spotlight and their methods are once again being questioned.

Aside from the involvement of the SEC and the Federal Reserve, investors will no doubt start with a comprehensive analysis of trading practices, risk management, and their own due diligence processes. Last but not least, the amaranth affair should give food for thought.

In the summer of 2006, was Amaranth about being greedy or just trying to save his skin? In 2003, Amaranth was the 73rd largest hedge fund in the Institutional Investor Hedge Fund 100, but by 2004 it had jumped to 41st with assets of $4 billion. A year and a half later, the assets under management had almost doubled again. It was a fast growing organization, very successful with high returns. Ambitious, yes: Hunter and his team had some great returns in 2005. But in 2006, Amaranth wiped out its advantage

There’s no doubt that hedge funds entering the energy market will see massive returns. But as Fusaro puts it in no uncertain terms, “It’s a high-risk market with multiple risks: related risks, political risks, and event risks. To be successful, you must understand the risks of energy trading. These are the most volatile commodity markets in the world.” That’s good advice from a man who’s spent the last 30 years tracking energy hedge funds.

Bressani, R., de Martell, EC, and de Godinez, CM. Protein quality assessment of amaranth in adult humans. Plant-based foods Hum.Nutr. 1993;43(2):123-143. View summary.

Devadas, R. P. and Murthy, N. K. Biological utilization of beta-carotene from amaranth and leaf protein in preschool children. World Rev. Nutr. Diet. 1978;31:159-161. View summary.

Gonor KV, Pogozheva AV, Derbeneva SA, Mal’tsev GI, Trushina EN and Mustafina OK [The influence of a diet containing amaranth oil on antioxidant and immune status in patients with ischemic heart disease and hyperlipoproteinemia]. prep. Pitan. 2006;75(6):30-33. View summary.

Gonor KV, Pogozheva AV, Kulakova SN, Medvedev FA, and Miroshnichenko LA [The influence of amaranth oil diet on lipid metabolism in patients with ischemic heart disease and hyperlipoproteinemia]. prep. Pitan. 2006;75(3):17-21. View summary.

Haskell, M.J., Pandey, P., Graham, J.M., Peerson, J.M., Shrestha, R.K., and Brown, K.H. Recovery from impaired dark adaptation in night-blind pregnant Nepalese women receiving daily small doses of vitamin A in the form of amaranth leaves, carrots, goat Liver, vitamin A-fortified rice, or retinyl palmitate. Am.J Clin.Nutr. 2005;81(2):461-471. View summary.

Kim, H.K., Kim, M.J., and Shin, D.H. Lipid profile improvement by amaranth (Amaranthus esculantus) supplementation in streptozotocin-induced diabetic rats. Ann. Nutr. Metab 2006;50(3):277-281. View summary.

Kim HK, Kim MJ, Cho HY, Kim EK and Shin DH Antioxidant and antidiabetic effects of amaranth (Amaranthus esculantus) in streptozotocin-induced diabetic rats. cell biochem. funct. 2006;24(3):195-199. View summary.

Martirosyan, D.M., Miroshnichenko, L.A., Kulakova, SN, Pogojeva, AV and Zoloedov, VI. Use of amaranth oil in coronary artery disease and hypertension. Lipids Health Dis. 2007;6:1. View summary.

Negi, P. S. and Roy, S. K. Changes in beta-carotene and ascorbic acid content of fresh amaranth and fenugreek leaves during storage by inexpensive technique. Plant Foods Hum. Nutr 2003;58(3):225-230. View summary.

Shin, D. H., Heo, H. J., Lee, Y. J., and Kim, H. K. Amaranth squalene reduces serum and liver lipid levels in rats fed a cholesterol-fed diet. Br. J. Biomed. Sci. 2004;61(1):11-14. View summary.

Shukla, S., Bhargava, A., Chatterjee, A., Srivastava, J., Singh, N., and Singh, S. P. Mineral profile and variability in plant amaranth (Amaranthus tricolor). Plant-based foods Hum.Nutr. 2006;61(1):23-28. View summary.

Bolten WW, Glade MJ, Raum S, Ritz BW. The safety and efficacy of an enzyme combination in the treatment of knee osteoarthritis pain in adults: a randomized, double-blind, placebo-controlled study. Arthritis 2015;2015:251521. View summary.

Chaturvedi A, Sarojini G, Devi NL. Hypocholesterolemic effects of amaranth seeds (Amaranthus esculantus). Plant Foods Hum Nutr 1993;44:63-70. View abstract.

Chaudhary MA, Imran I, Bashir S, Mehmood MH, Rehman NU, Gilani AH. Evaluation of the gut modulating and bronchodilator activities of Amaranthus spinosus Linn. BMC Complement Altern Med. 2012;12:166. View summary.

Cherkas A, Zarkovic K, Cipak Gasparovic A, et al. Amaranth oil reduces accumulation of 4-hydroxynonenal histidine adducts in gastric mucosa and improves heart rate variability in duodenal ulcer patients undergoing eradication of Helicobacter pylori. Free Radical Res. 2018;52(2):135-149. View summary.

Dus-Zuchowska M., Walkowiak J., Morawska A. et al. Amaranth oil increases total and LDL-cholesterol levels without affecting early markers of atherosclerosis in an overweight and obese population: A randomized, double-blind, cross-over study compared to canola oil supplementation. Nutrient. 16 Dec 2019;11(12):3069. View summary.

Kasera R, Niphadkar PV, Saran A, Mathur C, Singh AB. First case report of anaphylaxis caused by Rajgira seed meal (Amaranthus paniculatus) from India: a clinical-immunological evaluation. Asian Pac J Allergy Immunol. 2013;31(1):79-83. View summary.

Liubertas T, Kairaitis R, Stasiule L, et al. The influence of amaranth (Amaranthus hypochondriacus) dietary nitrates on aerobic capacity in physically active adolescents. J Int Soc Sports Nutr. 2020-07-13;17(1):37. View summary.

Lopez VR, Razzeto GS, Giménez MS, Escudero NL. Antioxidant properties of Amaranthus hypochondriacus seeds and their effect on the liver of alcohol-treated rats. Plant-based foods Hum Nutr. 2011;66(2):157-62. View summary.

Lust J. The Herbal Book. New York, NY: Bantam Books, 1999.

Maier SM, Turner ND, Lupton JR. Serum lipids in hypercholesterolemic men and women consuming oat bran and amaranth products. Cereal Chem 2000:77; 297-302.

Moszak M, Zawada A, Juchacz A, Grzymislawski M, Bogdanski P. Comparison of the effect of rapeseed oil or amaranth seed oil supplementation on weight loss, body composition, and changes in metabolic profile in obese patients after a 3-week body mass reduction program: a randomized clinical trial. Lipids Health Dis. Jun 20, 2020;19(1):143. View summary.

Nirmal SA, Ingale JM, Pattan SR, Bhawar SB. Amaranthus roxburghianus root extract in combination with piperine as a potential treatment for ulcerative colitis in mice. J Integr Med 2013;11(3):206-12. View summary.

Orsango AZ, Loha E, Lindtjørn B, Engebretsen IMS. Efficacy of Processed Bread Containing Amaranth Compared with Corn Bread on the Prevalence of Hemoglobin, Anemia, and Iron Deficiency Anemia in Two- to Five-Year-Old Anemic Children in Southern Ethiopia: A Randomized Controlled Cluster Trial. Plus one. 28 Sep 2020;15(9):e0239192. View summary.

Prakash D, Joshi BD, Pal M. Vitamin C in leaves and seed oil composition of the Amaranthus species. Int J Food Sci Nutr 1995;46:47-51. View summary.

Quiroga AV, Aphalo P, Ventureira JL, Martínez EN, Añón MC. Physicochemical, functional and angiotensin converting enzyme inhibitory properties of amaranth (Amaranthus hypochondriacus) 7S globulin. J Sci Food Agric. 2012;92(2):397-403. View summary.

Silva-Sánchez C, de la Rosa AP, León-Galván MF, de Lumen BO, de León-Rodrígue A, de Mejía EG. Bioactive peptides in seeds of amaranth (Amaranthus hypochondriacus). J Agric Food Chem. 2008;56(4):1233-40. View summary.

Subramanian D, Gupta S. Pharmacokinetic Study of Amaranth Extract in Healthy People: A Randomized Trial. Nutrition. 2016;32(7-8):748-53. View summary.

Velarde-Salcedo AJ, Barrera-Pacheco A, Lara-González S, et al. In vitro inhibition of dipeptidyl peptidase IV by peptides derived from hydrolysis of amaranth proteins (Amaranthus hypochondriacus L.). food chem. 2013;136(2):758-64. View summary.

Yelisyeyeva O, Semen K, Zarkovic N, Kaminskyy D, Lutsyk O, Rybalchenko V. Activation of aerobic metabolism by amaranth oil improves heart rate variability in both athletes and patients with type 2 diabetes mellitus. Arch Physiol Biochem. 2012;118(2):47-57. View summary.

Amaranth is a showy plant that’s grown for both ornamental and food uses, and (if you can find it) delicious to boot. It can grow to over 1.80 m tall, with red leaves and a huge seed head, used in cooking mainly for its tasty leaves. Amaranth is native to North and Central America, where Native American hunter-gatherer tribes once collected wild species of the plant.

What to look out for when buying amaranth

Amaranth greens vary in color depending on the variety — some are light green, others are striped green-red or purple. Cultivated amaranth seeds are usually creamy white in color and tiny, tiny.

Amaranth leaves have a flavor similar to spinach, although not a bit heartier in texture. Amaranth seeds taste nutty and delicious when popped, and when cooked into a mush they become slightly gelatinous in texture (similar to chia crossed with cream of wheat).

Look for amaranth green that is perky and free of mushy, wilted, or slimy black spots.

Sustainability of Amaranth

Pesticides and Amaranth

The environmental impact of vegetable and grain amaranth in the US is minimal because this is such an unusual crop. However, some species of amaranth are actually invasive weeds; these are commonly referred to as “foxtails”. One species, Amaranthus palmeri, is resistant to glyphosate (also known as Monsanto’s Roundup herbicide) in several states in the US. When farmers grow genetically modified (GE) crops designed to be resistant to glyphosate (Roundup), such as soybeans and corn, other crops are exposed to the herbicide, and over time the weeds become resistant to the chemical. Known as the Palamer Pigweed, this particular variety is considered a threat to soybean and cotton production in the southern United States, and studies have shown that the best prevention is to remove the weeds by hand.

Amaranth seasonality

Amaranth leaves are in season from summer to mid-fall. Amaranth seeds are available year-round at health food stores and some larger grocery stores.

eat amaranth

Storing fresh amaranth

Fresh amaranth greens are perishable, but will keep in your fridge drawer for a few days, wrapped in damp paper towels. Store amaranth seeds in an airtight jar in the fridge to prevent them going rancid (a good tip for any whole grain).

Cooking with amaranth

Use amaranth greens like any other tender green: sautéed with garlic, mixed with seeds or beans (like this black bean dish with amaranth greens), fried, stuffed into tacos or tamales, or as a pizza topping. The vegetable is popular in Caribbean cuisine, where it is called callaloo and used in a dish of the same name. The leaves are also used extensively in Indian cooking (check out all these Indian-style amaranth recipes, including Indian-style amaranth leaf stir-fry and amaranth leaf crispy balls).

Amaranth grains are often made into a kind of breakfast porridge (like this delicious-looking banana walnut amaranth porridge) and can also be made into a kind of risotto. Or combine the greens and grains in this savory amaranth pancake with veggies (sub-amaranth greens for the Swiss chard). Popped amaranth makes a great breakfast dish or snack and is super fun. The popped grains are also used to make alegria, a traditional Mexican treat made with honey and popped amaranth (here’s a video of how to make it using molasses instead of honey).

Preserve amaranth

Try this Indian-style cucumber made from amaranth leaves, which looks gorgeous and keeps in the fridge for several weeks. You can also blanch and freeze the greens – here’s how.

Amaranth Nutrition

Amaranth leaves and seeds are super high in protein, vitamins (especially vitamin A), iron, and fiber. Amaranth seeds are particularly nutritious; They contain high-quality protein that includes lysine, a critical amino acid not typically found in plant-based protein, as well as huge amounts of manganese, magnesium, and phosphorus, as well as good amounts of vitamin B-6, calcium, and folic acid. Consumption of amaranth grain has been linked to improved cardiovascular health, cholesterol lowering, immune system health and possible anti-tumor activity.

Masonic secrets are said to lurk behind everything from the planning of our nation’s capital to murder. The members of the enigmatic Masonic Brotherhood include prominent politicians, Founding Fathers and business titans. In modern times, Freemasons are known for giving millions to charity. But who are the Freemasons and what do they stand for? Is there really a secret Masonic handshake? Here are seven things you might not know about Freemasonry.

1. The Freemasons are the oldest fraternity in the world.

Freemasons belong to the oldest fraternity in the world, a group founded in medieval Europe as a guild of skilled builders. With the decline of the cathedral building, the focus of society shifted. Today, “Freemasons are a social and philanthropic organization dedicated to leading its members to lead more virtuous and socially oriented lives,” says Margaret Jacob, professor of history at the University of California, Los Angeles, and author of Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe. Founded on the Enlightenment, the organization “still transmits the core values ​​[of the era], religious tolerance, a thirst for knowledge [and] sociability,” says Cécile Révauger, Freemason, historian of Freemasonry and professor at the University of Bordeaux.

While not a secret society per se, it does have secret passwords and rituals that trace their origins to the medieval guild, Jacob says: “In the original guild there were three tiers: apprentice, companion, and master mason, all overseeing those attending a construction site worked . Today, these degrees are more philosophical.”

Did you know? The Regius Poem or Halliwell Manuscript contains the earliest reference to Freemasonry and was published in 1390.

2. Masonic symbols are not what you think they are.

Freemasons have long communicated using visual symbols derived from the tools of stone carving. The “All-Seeing Eye” or Eye of Providence, although not designed by Masons, was used by the group to represent the omniscience of God. The most well-known Masonic symbol, The Square and Compasses, depicts a builder’s square connected by a compass. The “G” in its middle remains controversial; For example, some experts at the Massachusetts Institute of Technology believe that the “G” at the center of the symbol represents geometry, a critical field for early Freemasons, while others believe it represents God, the “grand architect of the universe.” The angle and compass remain a popular symbol on Masonic rings.

There is another lesser-known Masonic symbol from nature: the beehive. “Masons were originally workers who were supposed to be hard workers,” says Jacob. “And the beehive symbolizes the industriousness of the lodge.”

The Masonic square and compass symbol are on the wall on the first floor of the Scottish Rite Freemasonry Headquarters, Washington, D.C. to see. Tim Sloan/AFP/Getty Images

WATCH: America’s Book of Secrets: Freemasons on HISTORY Vault.

3. Yes, there is a Masonic handshake. Actually several.

Freemasons greet each other with a variety of handshakes, all based on rank within the organization. “There is a handshake for each degree: Apprentice, Fellowcraft and Master, so the first three degrees and also in the higher degrees,” says Révauger. “Each rite has its own handshakes, so there’s quite a variety. They are used during Masonic ceremonies.”

4. The Catholic Church prohibits members from being Freemasons.

While Freemasonry itself is not a religion, all of its members believe in a Supreme Being or “Great Architect of the Universe”. Members come from many faiths, but a particular denomination forbids any crossover. The Catholic Church first condemned Freemasonry in 1738, prompted by concerns about Masonic temples and the secret rituals performed therein. In the 19th century, the Vatican even called Freemasons “the synagogue of Satan.”

The Church went even further in 1983, stating: “Their principles have always been considered inconsistent with Church doctrine, and therefore membership in them remains prohibited. The faithful who enroll in Masonic associations are in a state of grave sin and are not allowed to receive Holy Communion.”

5. Masons inspired America’s first political Third Party.

In politics, the first third party in the United States, the Anti-Masonic Party, was formed in 1828 in response to fears that the group was becoming too secretive and powerful. Many of its members promoted conspiracy theories about the Freemasons, with some leaders claiming that a notorious murder of the time was committed by the Freemasons to keep the victim from revealing the organization’s secrets.

READ MORE: A man revealed the secrets of Freemasonry. His disappearance led to her downfall

6. It’s still a boys’ club… mostly.

Traditionally, Masonic membership was open only to men. In the group’s 1723 Constitutions, a sort of guide to the organization by James Anderson, written under the aegis of the Grand Lodge of England, women and atheists were excluded, as were enslaved people.

Today, “masons come from all walks of life, as long as they can afford the annual fee,” says Révauger. But while women are permitted to join an affiliated organization called The Order of the Eastern Star, and some lodges recognize female members, “Freemasonry is not as universal as it claims, as in many countries…women and atheists are still excluded.” .” In the US and Europe, it may vary from city to city and from lodge to lodge.

Because there is no national organization in the United States, “the Grand Lodges in each state are a court of last resort,” says Jacob. This has led to some controversial rulings: “Particularly in the southern states, Freemasonry remains segregated,” says Jacob. “In the United States, several Grand Lodges still refuse to recognize Prince Hall Freemasonry, i. H. African-American Freemasons,” adds Révauger.

READ MORE: 5 Of History’s Most Secretive Societies

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7. Famous Freemasons are everywhere.

Famous Freemasons can be found throughout history: George Washington was a Master Mason and Benjamin Franklin was a founding member of the first Masonic lodge in America. Presidents Franklin D. Roosevelt and Gerald Ford were Freemasons, as was British Prime Minister Winston Churchill. Wolfgang Amadeus Mozart, Davy Crockett, Duke Ellington, Nat King Cole, Henry Ford, Paul Robeson and the astronaut Buzz Aldrin were also Freemasons.

Shriners International is an offshoot of Freemasonry, the oldest, largest and most well-known fraternity in the world. Freemasonry dates back hundreds of years when stonemasons and other artisans would gather in shelters or huts after work. Over time, members organized themselves into Masonic guilds, and the tools of their craft—square and compass—became symbols of their brotherhood.

Over time, Freemasonry evolved into an organization that began to take in members who were not artisans. Today Freemasonry is built on a foundation that improves character and strengthens communities, although the angle and compass are still the symbols of fraternal brotherhood.

When Shriners International was first formed in 1872, the organization built on the principles that guided Freemasonry while adding an element of fun and ultimately philanthropy that characterized Shriners International. The two organizations are also similarly structured:

Shriners have temples; Masons have a Blue Lodge or Craft Lodge

Members of Masonic lodges must learn about their fraternity and earn a number of Masonic degrees.

When a member completes the third and final degree, they become a Master Mason and are then eligible to become a Shriner.

Additional courses are available for Masons – these are known as the Scottish Rite and York Rite.

To learn more about becoming a Freemason and Shriner, visit beashrinernow.com.

The Mystic Order of Veiled Prophets of the Enchanted Realm, also known as M.O.V.P.E.R. or The Grotto, after its lodge equivalent, is an attached body in Freemasonry.[1]

Overview [ edit ]

It is a social organization for master masons and as such all master masons are welcome to join. It encourages renewed interest in the Blue Lodges, although it makes no claims to be a part of Symbolic Craft Masonry.[2]

Members are distinguished by a black fez with a red tassel and a mokanna head in the center.[3]

history [edit]

The members of Hamilton Lodge No. 120, Free and Accepted Masons, of Hamilton, NY planned a Royal Arch Degree to be held under the auspices of Cyrus Chapter No. 50, Royal Arch Masons, should be held. The group got along great and continued to meet after the graduation ceremony. Soon, the men began playing friendly pranks on one another, which only strengthened their bond. With that kind of merriment, it wasn’t long before other nearby brothers wanted to join the group, which at the time was honoring ringleader Bro. adopted the name The Fairchild Deviltry Committee. Leroy Fairchild, who was a local merchant and businessman.[4]

Beginning in 1902, the Supreme Council elected officers annually and delegated power to them.

[5][6][7]

The organization’s name, as well as its principal female collaborator, was derived from Thomas Moore of Lalla-Rookh.[8] [9]

Female assistants[ edit ]

Sometime before 1917, the Mysterious Order Witches of Salem was formed as the Grotto’s female auxiliaries. The first “Caldron,” the term used for a local chapter of the Mysterious Order Witches of Salem, was founded in Chicago, IL and was known as Aryan Caldron No. 1 known.[10]

On January 15, 1918, Amoo Caldron No. 2 in Rock Island, IL. In 1918 the Supreme Caldron was formed, consisting of Aryan #1 and Amoo #2, with officers from both groups. Later, Koom Caldron #3 opened in Rockford, IL.[11]

On or about Wednesday, March 5, 1919, Amoo Caldron no. 2 from the “Supreme Caldron” which was mainly operated out of Chicago. The ladies of Rock Island promptly declared themselves the new Supreme Caldron, and Amoo Caldron became No. 1. On November 18, 1920, Mrs. Vashti H. Bollman, acting Supreme Enchantress of the “new” Supreme Caldron, noted that Mrs. Josephine Mace, Mysterious Enchantress of Amoo #2, Amoo retired from the parent organization in Chicago. It is reported that she was brought up on fraternal charges, to which she pleaded guilty, abandoning Amoo #2 charter in the process. However, she refused to give up the name “Amoo Caldron” and used it to “snatch the Supreme Caldron name from the parent organization.” [12] The Amoo group began opening new kettles, reaching at least five with the establishment of Hapac No. 5 kettle in 1920.[13]

According to the story published by Omala Caldron on her website[14], the Daughters of Mokanna were founded in 1919 in Rock Island, Illinois. This coincides with Amoo’s forking out of Chicago and forming their own Supreme Caldron. They begin by describing how the ritual was concluded, listing the first four daughters of Mokanna Caldrons – Amoo #1, Mohassan #2, Ankara #3 and Zal #4. This would lead one to believing that Hapac was reported as No. 5 according to newspaper reports. However, what happened to Koom Caldron No. 3 is not reported, except that it appears as a participant in the National Assembly of the Daughters of Mokanna in 1922.[15]

Like their male counterpart, the group was involved in charitable causes in the areas of cerebral palsy and dentistry for the disabled. Membership in this charity declined dramatically in the late 20th century, from 8,000 members in the mid-1960s to 4,822 in 1994.[16]

Queen Christina was just six years old when she became ruler of Sweden about three hundred years ago. During her reign as Queen, she created the Order of Amarantha for the ladies and knights of her royal court. Queen Christina herself played the character Lady Amarantha, who was portrayed as a beautiful, virtuous, and talented lady-in-waiting. The order’s name may have been chosen after the beautiful never-fading red Amaranthus flowers that grow in abundance in Spain and Portugal. The Order continued and currently exists at the Royal Court of Sweden. Originally, the Royal and Social Order of the Amaranth had no connection with Freemasonry as it does today. Read more about The History of the Order of Amaranth

The Order of Amaranth is a fraternal, social, and charitable organization that strives to develop the moral character of its members through the teachings of truth, faith, wisdom, and charity. California’s Grand Court is now in its 120th year. We were constituted on August 26, 1898

Information on the Grand Court Session 15.-19. February 2023 Santa Maria Radisson Hotel 3455 Skyway Drive Dr. Santa Maria, CA 93455 Grand Court Registration Forms 2023 Forms Coming Soon Grand Court Diabetic Fundraisers Cabo San Lucas Cruise – DEADLINE August 22, 2022

The “Order of Amaranth” means a lot to many people

For its early members, it represented an opportunity to build upon the strong foundation of TRUTH, FAITH, WISDOM and CHARITY. A fraternal order whose purpose is service to humanity, set to the music of brotherly love.

For its current members, the “Order of Amaranth” presents a challenge to build higher and stronger on these foundations of brotherly love and service. It signifies the hand of brotherly friendship to those in need. It means thinking and remembering their members in their hours of grief and illness. Above all, it means the opportunity to serve those around us, to enjoy the close brotherhood of mutual respect and understanding, to enrich our lives with friendship worth far more than gold or silver.

Amaranth fights diabetes

In 1979, the Amaranth Diabetes Foundation was formally adopted and diabetes became the primary philanthropic project through which the Order of Amaranth works for the betterment of humanity. The Order of Amaranth has mobilized the efforts of its members to prevent and cure diabetes and to help improve the lives of all people affected by diabetes. Thanks to the dedicated support of our members around the world, we’ve raised over $7.5 million in the fight against diabetes.

Read more about how amaranth fights diabetes

amaranth For other uses, see This article is about the plant genus. For other uses, see Amaranth (disambiguation)

genus of plants

“Amaranthus” and “Doodo” redirect here. For the album Momoiro Clover Z, see Amaranthus (album). For the songhai drum (doodo), see talking drum

Amaranthus is a cosmopolitan genus of annual or short-lived perennial plants known collectively as amaranth.[1] Some amaranth species are grown as leafy vegetables, pseudo-cereals, and ornamentals. Most Amaranthus species are summer annual weeds and are commonly referred to as foxtails.[2] In summer or fall, catkin-like cymes grow from densely packed flowers.[3] Amaranth varies in flower, leaf and stem color with an array of showy pigments ranging from maroon to purple and can grow lengthwise from 1 to 2.5 meters (3 to 8 ft) tall with a cylindrical, succulent, fibrous stem, which is hollow when mature with grooves and prophylls.[4] There are approximately 75 species in the genus, 10 of which are dioecious and native to North America, while the remaining 65 monoecious species are endemic to every continent (except Antarctica) from the tropical lowlands to the Himalayas.[5] Members of this genus share many characteristics and uses with members of the closely related genus Celosia. Amaranth grain is collected from the genus. The leaves of some species are also eaten.[6]

Description[edit]

Amaranth is a herbaceous plant or shrub that is either annual or perennial in the genus.[4] Flowers differ interspecifically by the presence of 3 or 5 tepals and stamens, while a 7-pore pollen grain structure remains consistent across the family.[4] Species across the genus contain concentric rings of vascular bundles and efficiently fix carbon through a C4 photosynthetic pathway.[4] The leaves are about 6.5–15 centimeters (2+1⁄2–6 in) and oval or elliptical in shape, either opposite or alternating between species, although most leaves are entire and simple with entire margins .

Amaranth has a primary root with deeper spreading secondary fibrous root structures.[7] Inflorescences are in the form of a large panicle, varying from terminal to axial, color and sex. The fluorescent tassel is either erect or curved, and varies in width and length between species. The flowers are radially symmetrical and either bisexual or unisexual with very small, bristly perianths and pointed bracts.[7] Species of this genus are either monoecious (e.g. A. hybridus) or dioecious (e.g. A. palmeri).[7] Fruits are in the form of capsules called unicameral pixdio, which open at maturity.[7] The tip (operculum) of the single-chambered pixdio exposes the urn containing the seed.[7] The seeds are circular in shape, 1 to 1.5 millimeters in diameter and vary in color with a glossy, smooth seed coat.[7] The panicle is harvested 200 days after cultivation, yielding approximately 1,000 to 3,000 seeds per gram.[8]

chemistry [edit]

Amaranth grain contains phytochemicals that are not defined as nutrients and may be antinutrient factors, such as polyphenols, saponins, tannins, and oxalates. These compounds are reduced in content and antinutrient effect by cooking.[9][10]

Taxonomy [ edit ]

Amaranthus displays a wide variety of morphological diversity among and even within specific species. Amaranthus is part of the Amaranthaceae, which is part of the larger group of Carophyllales.[4] Although the family (Amaranthaceae) is distinctive, the genus has few distinguishing features among the 75 species found on six continents.[11] This complicates taxonomy and Amaranthus is generally considered a “difficult” genus among taxonomists and hybridizes frequently.[12]

In 1955, Sauer divided the genus into two subgenera, distinguishing only between monoecious and dioecious species: Acnida (L.) Aellen ex K.R. Robertson and Amaranthus.[12] Although this classification has been widely accepted, another infrageneric classification was (and is) required to differentiate this very diverse group. Mosyakin and Robertson later divided into three subgenera in 1996: Acnida, Amaranthus and Albersia.[13] Support for the addition of the subdivision Albersia for its pruned, [clear] pendulous fruit coupled with three elliptical to linear tepals to be exclusive traits for members of that subgenus. The classification of these groups is further supported by a combination of floral characters, reproductive strategies, geographic distribution, and molecular evidence.[11][14][15]

The phylogenies of Amaranthus using maximum parsimony and Bayesian analysis of nuclear and chloroplast genes suggest five clades within the genus: Diecious/Pumilus, Hybris, Galapagos, Eurasian/South African, Australian (ESA), ESA + South American.[14]

Amaranthus includes three recognized subgenera and 75 species, although species numbers are questionable based on hybridization and species concepts.[4] The infrageneric classification focuses on inflorescences, floral characteristics, and whether a species is monoecious/dioecious, as in the classification proposed by Sauer (1955).[11] The bracteole morphology present on the stem is used for the taxonomic classification of amaranth. Wild species have longer prophylls compared to cultivated species.[12] A modified infrageneric classification of Amaranthus includes three subgenera: Acnida, Amaranthus and Albersia, with the taxonomy further differentiated by sections within each of the subgenera.

It is almost certain that A. hypochondriacus is the common ancestor of the cultivated cereal species, however the later series of domestication that follows remains unclear. There have been conflicting hypotheses of a single versus multiple domestication events of the three cereal species.[11][17] There is evidence of phylogenetic and geographic support for clear groupings, indicating separate domestication events in South America and Central America.[11] A. hybridus may be native to South America, while A. caudatus, A. hypochondriacus, and A. quentiensis are native to Central and North America.[11][17]

Species [ edit ]

Species include:[18][19]

Etymology[ edit ]

“Amaranth” derives from the Greek ἀμάραντος[22] (amárantos), “unfading”, with the Greek word for “flower”, ἄνθος (ánthos), allowing for the word’s evolution as amaranth, the everlasting flower. Amaranth is an archaic variety. The name was first applied to the related Celosia (Amaranthus and Celosia share long-lived dried flowers) since Amaranthus plants were not yet known in Europe.[23]

Ecology [ edit ]

Amaranth weed species have long germination times, rapid growth, and high seed production rates[2] and have been a problem for farmers since the mid-1990s. This is partly due to reductions in tillage, reductions in herbicide use, and the development of herbicide resistance in several species where herbicides were applied more frequently.[24] The following 9 species of Amaranthus are considered invasive and noxious weeds in the US and Canada: A. albus, A. blitoides, A. hybridus, A. palmeri, A. powellii, A. retroflexus, A. spinosus, A. tuberculatus, and A. viridis.[25][26]

A new herbicide-resistant strain of A. palmeri has emerged; it is glyphosate resistant, so it cannot be killed by herbicides that use the chemical. In addition, this plant can survive in difficult conditions. The species Amaranthus palmeri (Palmer Amaranth) causes the greatest reduction in soybean yields and has the potential to reduce yields by 17-68% in field trials.[2] Palmer amaranth is one of the “five most troublesome weeds” in the southeastern United States and has developed resistance to dinitroaniline herbicides and acetolactate synthase inhibitors.[27] This makes the correct identification of Amaranthus species at the seedling stage essential for farmers. Proper weed control must be applied before the species successfully establishes itself in the field and causes significant yield reductions.

An evolutionary line of about 90 species within the genus have acquired the C 4 carbon fixation pathway that increases their photosynthetic efficiency. This probably happened in the Miocene.[28][29]

Used[ edit ]

All parts of the plant are considered edible, although some may have sharp spines that must be removed before consumption.[30]

Amaranth is roasted in a comal

Amaranth muesli mix

Amaranth and honey skull molds for Day of the Dead in Mexico

Alegría, traditional Mexican sweet made from amaranth

diet [edit]

Uncooked amaranth grain is 12% water, 65% carbohydrate (including 7% fiber), 14% protein, and 7% fat (table). A reference serving of 100 grams (3+1⁄2 ounces) of uncooked amaranth grain provides 1,550 kilojoules (371 kilocalories) of food energy and is a rich source of protein (20% or more of the Daily Value, DV). Fiber, pantothenic acid, vitamin B6, folic acid and several dietary minerals (table). Uncooked amaranth is particularly rich in manganese (159% DV), phosphorus (80% DV), magnesium (70% DV), iron (59% DV), and selenium (34% DV). Cooking significantly reduces its nutritional value across all nutrients, leaving only the minerals in moderate amounts.[31] Cooked amaranth leaves are a rich source of vitamin A, vitamin C, calcium, and manganese, with moderate amounts of folate, iron, magnesium, and potassium.[32] Amaranth does not contain gluten.[33][34][35]

history [edit]

The native range of the genus is cosmopolitan.[8] In pre-Hispanic times, amaranth was grown by the Aztecs and their affiliated communities in quantities very similar to corn.[36] Amaranth, known to the Aztecs as huāuhtli,[37] is said to have accounted for up to 80% of their energy consumption before the Spanish conquest. Another important use of amaranth throughout Mesoamerica was in ritual beverages and food. To this day, amaranth grains are roasted much like popcorn and mixed with honey, molasses, or chocolate to make a treat called alegría, which means “joy” in Spanish.

Although all species are thought to be native to the New World, some have been cultivated and introduced to warm regions worldwide. Amaranth’s cosmopolitan distribution makes it one of many plants that provide evidence of pre-Columbian ocean contact.[38][39] The earliest archaeological evidence of amaranth in the Old World has been dated to 1000–800 BC in an excavation in Narhan, India.

Interest in amaranth seeds (particularly A. cruentus and A. hypochondriacus) was revived in the 1970s due to its importance as a symbol of indigenous culture, its palatability, ease of preparation, and a protein particularly well-suited for human consumption. It was obtained from wild varieties in Mexico[41] and is now grown commercially. It’s a popular snack in Mexico, sometimes mixed with chocolate or puffed rice, and its use has spread to Europe and other parts of North America.

seeds [edit]

Several species are bred for amaranth “grain” in Asia and America. Amaranth and its relative quinoa are considered pseudocereals due to their similarity to grains in taste and preparation. Amaranthus dispersal is a concerted effort of human expansion, adaptation, and fertilization strategies. Grain amaranth has been used as food by humans in a variety of ways. The grain can be ground into a flour that can be used like other grain flours. It can be popped like popcorn or flaked like oatmeal.[42]

Amaranth grain seeds have been found in Departamento Antofagasta de la Sierra, Catamarca, Argentina, in the southern Puna Desert of northern Argentina, and date back to 4,500 years ago, with evidence of earlier use.[7] Archaeological evidence of A. hypochondriacus and A. crutenus seeds [confirmation required] found in a cave in Tehuacán, Mexico suggests that amaranth was part of the Aztec civilization in the 15th century.[43]

Ancient amaranth grains still in use include three species, Amaranthus caudatus, A. cruentus, and A. hypochondriacus.[44] Evidence of single nucleotide polymorphisms and chromosomal structure suggest that A. hypochondriacus is the common ancestor of the three cereal species.[45]

It has been suggested as an inexpensive native crop that could be grown by indigenous people in rural areas for several reasons:

A small amount of seed plants a large area (sowing rate 1 kg/ha).

Yields are high compared to seed rate: 1,000 kg or more per hectare.

It is easy to harvest and easy to process after harvest as there are no skins to remove.

Its seeds are a source of protein. [8] [46]

It has a rich content of minerals, calcium, magnesium, phosphorus and potassium. [47]

In cooked and edible form, amaranth retains reasonable levels of several dietary minerals. [47]

It’s easy to cook. Boil in water with twice the amount of water by volume grain (or 2.4 times as much water by weight). Amaranth seeds can also be added to a hot pan without oil one tablespoon at a time, shaking every few seconds to avoid burning. [48]

It grows rapidly and in three cultivated species the large seed heads can weigh up to 1kg and contain half a million small seeds.[8]

In the United States, the amaranth crop is primarily used for seed production. Most amaranth in American food products begins as a ground flour that is mixed with wheat or other flours to make granola, crackers, cookies, bread, or other baked goods. Although application studies show that amaranth can be mixed with other flours at levels in excess of 50% without affecting functional properties or flavor, most commercial products only use amaranth as a small portion of their ingredients, despite being labeled as “amaranth” products are marketed.[49]

Leaves, roots and stems[edit]

Cheera (Amaranth) Leaves Traditional Southern Kerala style Thoran made from (Amaranth) leaves

Amaranth species are grown and consumed as a leafy vegetable in many parts of the world. Four species of Amaranthus are documented as cultivated vegetables in East Asia: Amaranthus cruentus, Amaranthus blitum, Amaranthus dubius, and Amaranthus tricolor.[50]

In Indonesia and Malaysia leaf amaranth is called bayam (although the word has since been borrowed for spinach from another genus [51]). In the Philippines, the Ilocano word for the plant is kalunay; the Tagalog word for the plant is kilitis or kulitis. In Uttar Pradesh and Bihar in India it is called chaulai and is a popular red leafy vegetable (designated in the class of vegetable preparations called laal saag). It is called chua in the Kumaun area of ​​Uttarakhand where it is a popular red and green vegetable. In Karnataka in India it is called Harive Soppu (ಹರಿವೆ ಸೊಪ್ಪು). It is used to prepare curries like hulee, palya, majjigay-hulee and so on. In Kerala it is called cheera and is consumed by frying the leaves with spices and red chillies to make a dish called cheera thoran. In Tamil Nadu it’s called Mulaikkira and is regularly consumed as a favorite dish where the vegetables are steamed and mashed with a light seasoning of salt, red chili and cumin. It is called Keerai-Masial. In the states of Andhra Pradesh and Telangana and other Telugu-speaking regions of the country, this leaf is referred to as “thotakura” and is cooked as a standalone curry, as part of a mixed leafy greens curry, or added to the preparation of a popular dal in (Telugu) called thotakura pappu . In Maharashtra it is called Shravani Maath and it comes in both red and white color. In Orissa it is called Khada Saga, it is used to prepare Saga Bhaja where the leaf is fried with chili and onion.

In China, the leaves and stems are used as stir-fries or in soups. In Vietnam it is called rau dền and is used to prepare soup. Two species are popular as edible vegetables in Vietnam: dền đỏ (Amaranthus tricolor) and dền cơm or dền trắng (Amaranthus viridis).

A traditional food crop in Africa, amaranth has the potential to improve nutrition, increase food security, promote rural development and support sustainable land management.[52]

In the Bantu regions of Uganda and western Kenya it is known as doodo or litoto.[53] Among the Kalenjin it is also known as the dry plant (chepkerta). In Lingala (spoken in Congo) it is known as lɛngalɛnga or bítɛkutɛku.[54] It is a common vegetable in Nigeria and goes well with all Nigerian starch dishes. It is known in Yoruba as shoko, a short form of shokoyokoto (meaning “make the husband fat”) or arowo jeja (meaning “we have money left over for fish”). In the Caribbean, the leaves are called bhaji in Trinidad and callaloo in Jamaica, and are sautéed with onions, garlic, and tomatoes, or sometimes used in a soup called pepperpot soup. In Botswana it is called morug and is cooked as a basic green vegetable.

In Greece, purple amaranth (Amaranthus Blitum) is a popular dish called βλήτα, Vlita or Vleeta. It is boiled and then served like a salad with olive oil and lemon juice, sometimes along with fried fish. The Greeks stop harvesting the plant (which also grows wild) when it starts flowering in late August.

In Brazil, green amaranth has often been, and is, to some extent considered an invasive species, like all other amaranth species (except for the commonly imported variety A. caudatus), although some traditionally value it as a leafy vegetable under the names of Caruru or Bredo , which is consumed cooked and generally accompanies the staples rice and beans.

oil [edit]

Squalene[55] accounts for about 5% of amaranth’s total fatty acids and is extracted as a plant-based alternative to more expensive shark oil for use in dietary supplements and cosmetics.[56]

Dyes [ edit ]

The flowers of the Hopi Red Dye amaranth were used by the Hopi people (a tribe in the western United States) as a source of a deep red dye. A synthetic dye was also called “amaranth” because of its color resemblance to the natural amaranth pigments known as betalains. This synthetic dye is also known as Red #2 in North America and E123 in the European Union.[57]

Ornamental plants [ edit ]

A. hypochondriacus (prince’s feather) flowering (prince’s feather) flowering

The genus also includes several well-known ornamental plants, such as Amaranthus caudatus (Love Lie-Flowers), a vigorous, hardy annual with deep purple flowers crowded in handsome, drooping spikes. Another Indian annual, A. hypochondriacus (Prince’s Feather), has deeply veined, lanceolate leaves that are purple underneath and dark red flowers that are densely set on upright spikes.

Amaranths are recorded as food plants for several Lepidoptera species (butterflies and moths), including the nutmeg and various case-bearer moths of the genus Coleophora: C. amaranthella, C. enchorda (feeds exclusively on Amaranthus), C. immortalis (feeds exclusively on Amaranthus ), C. lineapulvella and C. versurella (taken on A. spinosus).

culture [edit]

Diego Durán described the celebrations for the Aztec god Huitzilopochtli. The Aztec month of Panquetzaliztli (December 7 to December 26) was dedicated to Huitzilopochtli. People decorated their houses and trees with paper flags; ritual races, processions, dances, songs, prayers and finally human sacrifices were held. This was one of the more important Aztec festivals and people prepared for the whole month. They fasted or ate very little; A statue of the god was made from amaranth seeds and honey and cut into small pieces at the end of the month for everyone to eat a piece of the god. After the Spanish conquest, the cultivation of amaranth was banned, while some of the celebrations were incorporated into the celebration of Christmas.

Amaranth is associated with longevity and poetically with death and immortality.[58] Amaranth garlands were used in the mourning of Achilles.[58][59]

John Milton’s Paradise Lost portrays a showy amaranth in the Garden of Eden, “removed from heaven” when it blooms because the flowers “shadow the fountain of life.”[60] He describes amaranth as “immortal” in reference to the flowers, which generally do not wither and retain bright reddish hues even when deceased. referred to in one species as “love-lie-bleed”.

Gallery [ edit ]

See also[edit]

References[edit]