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Pentecost

Pentecost (also called Whit Sunday, Whitsunday or Whitsun) is a Christian holiday which takes place on the 49th day (50th day when inclusive counting is used) after Easter Day. It commemorates the descent of the Holy Spirit upon the Apostles of Jesus while they were in Jerusalem celebrating the Feast of Weeks, as described in the Acts of the Apostles (Acts 2:1–31). The Catholic Church believes the Holy Spirit descended upon Mary, the mother of Jesus, at the same time, as recorded in the Acts of the Apostles (Acts 1:14).

Pentecost is one of the Great feasts in the Eastern Orthodox Church, a Solemnity in the Roman Rite of the Catholic Church, a Festival in the Lutheran Churches, and a Principal Feast in the Anglican Communion. Many Christian denominations provide a special liturgy for this holy celebration. Since its date depends on the date of Easter, Pentecost is a "moveable feast". The Monday after Pentecost is a legal holiday in many European, African and Caribbean countries.

Etymology
The term Pentecost comes from. One of the meanings of "Pentecost" in the Septuagint, the Koine translation of the Hebrew Bible, refers to the festival of Shavuot, one of the Three Pilgrimage Festivals, which is celebrated on the fiftieth day after Passover according to Deuteronomy 16:10, and Exodus 34:22, where it is referred to as the "Festival of Weeks". The Septuagint uses the term in this context in the Book of Tobit and 2 Maccabees.

The translators of the Septuagint also used the word in two other senses: to signify the year of Jubilee (Leviticus 25:10) an event which occurs every 50th year, and in several passages of chronology as an ordinal number. The term has also been used in the literature of Hellenistic Judaism by Philo of Alexandria and Josephus to refer to Shavuot.

Background
In Judaism, Shavuot is a harvest festival that is celebrated seven weeks and one day after the first day of Passover in Deuteronomy 16:9, or seven weeks and one day after the Sabbath according to Leviticus 23:16. It is discussed in the Mishnah and the Babylonian Talmud, tractate Arakhin. The actual mention of fifty days comes from Leviticus 23:16.

The Festival of Weeks is also known as the Feast of Harvest in Exodus 23:16 and the Day of First Fruits in Numbers 28:26. In Exodus 34:22, it is called the "first fruits of the wheat harvest."

Sometime during the Hellenistic period, the ancient harvest festival also became a day of renewing the Noahic covenant, described in Genesis 9:17, which is established between God and "all flesh that is upon the earth". After the destruction of the Temple in 70 CE, offerings could no longer be brought to the Temple in Jerusalem and the focus of the festival shifted from agriculture to the Israelites receiving the Torah.

By this time, some Jews were already living in the Diaspora. According to there were Jews from "every nation under heaven" in Jerusalem, possibly visiting the city as pilgrims during Pentecost.

New Testament
The narrative in Acts 2 of the Pentecost includes numerous references to earlier biblical narratives like the Tower of Babel, and the flood and creation narratives from the Book of Genesis. It also includes references to certain theophanies, with certain emphasis on God's incarnate appearance on biblical Mount Sinai when the Ten Commandments were presented to Moses. Theologian Stephen Wilson has described the narrative as "exceptionally obscure" and various points of disagreement persist among bible scholars.

Some biblical commentators have sought to establish that the οἶκος ("house") given as the location of the events in Acts 2:2 was one of the thirty halls of the Temple where St. John's school is now placed (called οἶκοι), but the text itself is lacking in specific details. Richard C. H. Lenski and other scholars contend that the author of Acts could have chosen the word ἱερόν (sanctuary or temple) if this meaning were intended, rather than "house". Some semantic details suggest that the "house" could be the "upper room" (ὑπερῷον) mentioned in, but there is no literary evidence to confirm the location with certainty and it remains a subject of dispute amongst scholars.

The events of Acts Chapter 2 are set against the backdrop of the celebration of Pentecost in Jerusalem. There are several major features to the Pentecost narrative presented in the second chapter of the Acts of the Apostles. The author begins by noting that the disciples of Jesus "were all together in one place" on the "day of Pentecost" (ἡμέρα τῆς Πεντηκοστῆς). The verb used in Acts 2:1 to indicate the arrival of the day of Pentecost carries a connotation of fulfillment.

There is a "mighty rushing wind" (wind is a common symbol for the Holy Spirit) and "tongues as of fire" appear. The gathered disciples were "filled with the Holy Spirit, and began to speak in other tongues as the Spirit gave them utterance". Some scholars have interpreted the passage as a reference to the multitude of languages spoken by the gathered disciples, while others have taken the reference to "tongues" (γλῶσσαι) to signify ecstatic speech.

In Christian tradition, this event represents fulfillment of the promise that Christ will baptize his followers with the Holy Spirit. Out of the four New Testament gospels, the distinction between baptism by water and the baptism by Christ with "Holy Spirit and fire" is only found in Matthew and Luke.

The narrative in Acts evokes the symbolism of Jesus's baptism in the Jordan River, and the start of his ministry, by explicitly connecting the earlier prophecy of John the Baptist to the baptism of the disciples with the Holy Spirit on the day of Pentecost. The timing of the narrative during the law giving festival of Pentecost symbolizes both continuity with the giving of the law, but also the central role of the Holy Spirit for the early church. The central role of Christ in Christian faith signified a fundamental theological separation from the traditional Jewish faith, which was grounded in the Torah and Mosaic Law.

Peter's sermon in stresses the resurrection and exaltation. In his sermon, Peter quotes Joel 2:28–32 and Psalm 16 to indicate that first Pentecost marks the start of the Messianic Age. About one hundred and twenty followers of Christ (Acts 1:15) were present, including the Twelve Apostles (Matthias was Judas's replacement) (Acts 1:13, 26), Jesus's mother Mary, other female disciples and his brothers. While those on whom the Spirit had descended were speaking in many languages, the Apostle Peter stood up with the eleven and proclaimed to the crowd that this event was the fulfillment of the prophecy.

In Acts 2:17, it reads: "'And in the last days,' God says, 'I will pour out my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams." He also mentions (Acts 2:15) that it was the third hour of the day (about 9:00 am). Acts 2:41 then reports: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."

Critical scholars believe some features of the narrative are theological constructions. Scholars believe that even if the Pentecost narrative is not literally true, it does signify an important event in the history of the early church which enabled the rapid spread of Christianity. Within a few decades important congregations had been established in all major cities of the Roman Empire.

Biblical commentator Richard C. H. Lenski has noted that the use of the term "Pentecost" in Acts is a reference to the Jewish festival. He writes that a well-defined, distinct Christian celebration did not exist until later years, when Christians kept the name of "Pentecost" but began to calculate the date of the feast based on Easter rather than Passover.

Peter stated that this event was the beginning of a continual outpouring that would be available to all believers from that point on, Jews and Gentiles alike.

Eastern churches
In the Eastern Orthodox Church, Pentecost is one of the Orthodox Great Feasts and is considered to be the highest ranking Great Feast of the Lord, second in rank only to Pascha (Easter). The service is celebrated with an All-night Vigil on the eve of the feast day, and the Divine Liturgy on the day of the feast itself. Orthodox churches are often decorated with greenery and flowers on this feast day, and the celebration is intentionally similar to the Jewish holiday of Shavuot, which celebrates the giving of the Mosaic Law. In the Coptic Orthodox Church of Alexandria, Pentecost is one of the seven Major "Lord's Feasts".

The feast itself lasts three days. The first day is known as "Trinity Sunday"; the second day is known as "Spirit Monday" (or "Monday of the Holy Spirit"); and the third day, Tuesday, is called the "Third Day of the Trinity." The Afterfeast of Pentecost lasts for one week, during which fasting is not permitted, even on Wednesday and Friday. In the Orthodox Tradition, the liturgical color used at Pentecost is green, and the clergy and faithful carry flowers and green branches in their hands during the services.

All of the remaining days of the ecclesiastical year, until the preparation for the next Great Lent, are named for the day after Pentecost on which they occur. This is again counted inclusively, such that the 15th day of Pentecost is 14 days after Trinity Sunday. The exception is that the Melkite Greek Catholic Church marks Sundays "after Holy Cross".

The Orthodox icon of the feast depicts the Twelve Apostles seated in a semicircle (sometimes the Theotokos (Virgin Mary) is shown sitting in the center of them). At the top of the icon, the Holy Spirit, in the form of tongues of fire, is descending upon them. At the bottom is an allegorical figure, called Kosmos, which symbolizes the world. Although Kosmos is crowned with earthly glory he sits in the darkness caused by the ignorance of God. He is holding a towel on which have been placed 12 scrolls, representing the teaching of the Twelve Apostles.

Kneeling Prayer
An extraordinary service called the "Kneeling Prayer" is observed on the night of Pentecost. This is a Vespers service to which are added three sets of long poetical prayers, the composition of Basil the Great, during which everyone makes a full prostration, touching their foreheads to the floor (prostrations in church having been forbidden from the day of Pascha (Easter) up to this point). Uniquely, these prayers include a petition for all of those in hell, that they may be granted relief and even ultimate release from their confinement, if God deems this possible. In the Coptic Orthodox Church of Alexandria, it is observed at the time of ninth hour (3:00 pm) on the Sunday of Pentecost.

Apostles' Fast
The Second Monday after Pentecost is the beginning of the Apostles' Fast (which continues until the Feast of Saints Peter and Paul on June 29). Theologically, Orthodox do not consider Pentecost to be the "birthday" of the church; they see the church as having existed before the creation of the world (cf. The Shepherd of Hermas) In the Coptic Orthodox Church of Alexandria, the "Apostles Fast" has a fixed end date on the fifth of the Coptic month of Epip [which currently falls on July 12, which is equivalent to June 29, due to the current 13-day Julian-Gregorian calendar offset]. The fifth of Epip is the commemoration of the Martyrdom of St. Peter and Paul.

Western churches
The liturgical celebrations of Pentecost in Western churches are as rich and varied as those in the East. The typical image of Pentecost in the West is that of the Virgin Mary seated centrally and prominently among the disciples with flames resting on the crowns of their heads. Occasionally, parting clouds suggesting the action of the "mighty wind"; rays of light and the Dove are also depicted. the Western iconographic style is less static and stylized than that of the East, and other very different representations have been produced, and, in some cases, have achieved great fame such as the Pentecosts by Titian, Giotto, and el Greco.

St. Paul already in the 1st century notes the importance of this festival to the early Christian communities: see: and. Since the lifetime of some who may have been eyewitnesses, annual celebrations of the descent of the Holy Spirit have been observed.

In the Roman Catholic liturgy, Pentecost marks the end and completion of the Easter season, and the birth or "great beginning" of the church.

Before the Second Vatican Council Pentecost Monday as well was a Holy Day of Obligation during which the Catholic Church addressed the newly baptized and confirmed. Since the council, Pentecost Monday is no longer solemnized. Pentecost Monday remains an official festival in many Protestant churches, such as the (Lutheran) Church of Sweden, the Evangelical Lutheran Church of Finland, and others. In the Byzantine Catholic Rite Pentecost Monday is no longer a Holy Day of Obligation, but rather a simple holiday. In the Extraordinary Form of the liturgy of the Roman Catholic Church, as at Easter, the liturgical rank of Monday and Tuesday of Pentecost week is a Double of the First Class and across many Western denominations, Pentecost is celebrated with an octave culminating on Trinity Sunday. However, in the modern Roman Rite (Ordinary Form), Pentecost ends after Evening Prayer on the feast day itself, with Ordinary Time resuming the next day.

Marking the festival's importance, as the principal feast of the church and the fulfilment of Christ's purpose in coming into the world, namely bringing the Holy Spirit which had departed with Adam and Eve's fall, back into the world, all 33 following Sundays are "Sundays after Pentecost" in the Orthodox Church. In several denominations, such as the Lutheran, Episcopal, and United Methodist churches, and formerly in the Roman Catholic Church, all the Sundays from the holiday itself until Advent in late November or December are designated the 2nd, 3rd, etc. Sunday after Pentecost, again traditionally reckoned inclusively. Throughout the year, in Roman Catholic piety, Pentecost is the third of the Glorious Mysteries of the Holy Rosary, as well as being one of the Stations of the Resurrection or Via Lucis.

In some Evangelical and Pentecostal churches, where there is less emphasis on the liturgical year, Pentecost may still be one of the greatest celebrations in the year, such as in Germany or Romania. In other cases, Pentecost may be ignored as a holy day in these churches. In many evangelical churches in the United States, the secular holiday, Mother's Day, may be more celebrated than the biblical feast of Pentecost. Some evangelicals and Pentecostals are observing the liturgical calendar and observe Pentecost as a day to teach the Gifts of the Holy Spirit.

Across denominational lines Pentecost has been an opportunity for Christians to honor the role of the Holy Spirit in their lives, and celebrate the birth of the Christian Church in an ecumenical context.

Red symbolism
The main sign of Pentecost in the West is the colour red. It symbolizes joy and the fire of the Holy Spirit.

Priests or ministers, and choirs wear red vestments, and in modern times, the custom has extended to the lay people of the congregation wearing red clothing in celebration as well. Red banners are often hung from walls or ceilings to symbolize the blowing of the "mighty wind" and the free movement of the Spirit.

In some cases, red fans, or red handkerchiefs, are distributed to the congregation to be waved during the procession, etc. Other congregations have incorporated the use of red balloons, signifying the "Birthday of the Church". These may be borne by the congregants, decorate the sanctuary, or released all at once.

Flowers, fruits, and branches
The celebrations may depict symbols of the Holy Spirit, such as the dove or flames, symbols of the church such as Noah's Ark and the Pomegranate, or especially within Protestant churches of Reformed and Evangelical traditions, words rather than images naming for example, the gifts and Fruits of the Spirit. Red flowers at the altar/preaching area, and red flowering plants such as geraniums around the church are also typical decorations for Pentecost masses/services.

These symbolize the renewal of life, the coming of the warmth of summer, and the growth of the church at and from the first Pentecost. In the southern hemisphere, for example, in southern Australia, Pentecost comes in the mellow autumntide, after the often great heat of summer, and the red leaves of the poinsettia have often been used to decorate churches then.

These flowers often play an important role in the ancestral rites, and other rites, of the particular congregation. For example, in both Protestant and Catholic churches, the plants brought in to decorate for the holiday may be each "sponsored" by individuals in memory of a particular loved one, or in honor of a living person on a significant occasion, such as their Confirmation day.

In German-speaking and other Central European countries, and also in overseas congregations originating from these countries through migration, green branches are also traditionally used to decorate churches for Pentecost. Birch is the tree most typically associated with this practice in Europe, but other species are employed in different climates.

Lowering of doves
In the Middle Ages, cathedrals and great churches throughout Western Europe were fitted with a peculiar architectural feature known as a Holy Ghost hole: a small circular opening in the roof that symbolized the entrance of the Holy Spirit into the midst of the congregation. At Pentecost, these Holy Ghost holes would be decorated with flowers, and sometimes a dove figure lowered through into the church while the narrative of Pentecost was read. Holy Ghost holes can still be seen today in European churches such as Canterbury Cathedral.

Similarly, a large two dimensional dove figure would be, and in some places still is, cut from wood, painted, and decorated with flowers, to be lowered over the congregation, particularly during the singing of the sequence hymn, or Veni Creator Spiritus. In other places, particularly Sicily and the Italian peninsula, rose petals were and are thrown from the galleries over the congregation, recalling the tongues of fire. (see below) In modern times, this practice has been revived, and adapted as well, to include the strewing of origami doves from above or suspending them, sometimes by the hundreds, from the ceiling.

Hymns and music
The singing of Pentecost hymns is also central to the celebration in the Western tradition. Hymns such as Martin Luther's "Komm, Heiliger Geist, Herre Gott" (Come, Holy Spirit, God and Lord), Charles Wesley's "Spirit of Faith Come Down"  and "Come Holy Ghost Our Hearts Inspire" or Hildegard von Bingen's "O Holy Spirit Root of Life"  are popular. Some traditional hymns of Pentecost make reference not only to themes relating to the Holy Spirit or the church, but to folk customs connected to the holiday as well, such as the decorating with green branches. Other hymns include "Oh that I had a Thousand Voices" ("O daß ich tausend Zungen hätte") by German, Johann Mentzer Verse 2: "Ye forest leaves so green and tender, that dance for joy in summer air ..." or "O Day Full of Grace" ("Den signede Dag") by Dane, N. F. S. Grundtvig verse 3: "Yea were every tree endowed with speech and every leaflet singing ...".

As Pentecost closes the Easter Season in the Roman Catholic Church, the dismissal with the double alleluia is sung at the end of Mass. The Paschal Candle is removed from the sanctuary at the end of the day. In the Roman Catholic Church, Veni Sancte Spiritus is the sequence hymn for the Day of Pentecost. This has been translated into many languages and is sung in many denominations today. As an invocation of the Holy Spirit, Veni Creator Spiritus is sung during liturgical celebrations on the feast of Pentecost.

Trumpeters or brass ensembles are often specially contracted to accompany singing and provide special music at Pentecost services, recalling the Sound of the mighty wind. While this practice is common among a wide spectrum of Western denominations (Eastern Churches do not employ instrumental accompaniment in their worship) it is particularly typical, and distinctive to the heritage of the Moravian Church.

Another custom is reading the appointed Scripture lessons in multiple foreign languages recounting the speaking in tongues recorded in.

Fasting and devotions
For some Protestants, the nine days between Ascension Day, and Pentecost are set aside as a time of fasting and universal prayer in honour of the disciples' time of prayer and unity awaiting the Holy Spirit. Similarly among Roman Catholics, special Pentecost novenas are prayed. The Pentecost Novena is considered the first novena, all other novenas prayed in preparation of various feasts deriving their practice from those original nine days of prayer observed by the disciples of Christ.

While the Eve of Pentecost was traditionally a day of fasting for Catholics, contemporary canon law no longer requires it. Both Catholics and Protestants may hold spiritual retreats, prayer vigils, and litanies in the days leading up to Pentecost. In some cases vigils on the Eve of Pentecost may last all night. Pentecost is also one of the occasions specially appointed for the Lutheran Litany to be sung.

On the morning of Pentecost, a popular custom is "to ascend hill tops and mountains during the early dawn of Whitsunday to pray. People call this observance 'catching the Holy Ghost.' Thus they express in symbolic language the spiritual fact that only by means of prayer can the divine Dove be 'caught' and the graces of the Holy Spirit obtained."

Another custom is for families to suspend "artfully carved and painted wooden doves, representing the Holy Spirit" over the dining tables as "a constant reminder for members of the family to venerate the Holy Spirit." These are left hanging year-round and are cleaned before the feast of Pentecost, often being "encased in a globe of glass".

On the vigil of Pentecost, a traditional custom is practiced, in which "flowers, fields, and fruit trees" are blessed.

Sacraments
From the early days of Western Christianity, Pentecost became one of the days set aside to celebrate Baptism. In Northern Europe Pentecost was preferred even over Easter for this rite, as the temperatures in late spring might be supposed to be more conducive to outdoor immersion as was then the practice. It is proposed that the term Whit Sunday derives from the custom of the newly baptized wearing white clothing, and from the white vestments worn by the clergy in English liturgical uses. The holiday was also one of the three days each year (along with Christmas and Easter) Roman Catholics were required to confess and receive Holy Communion in order to remain in good ecclesiastical standing.

Holy Communion is likewise often a feature of the Protestant observance of Pentecost as well. It is one of the relatively few Sundays some Reformed denominations may offer the communion meal, and is one of the days of the year specially appointed among Moravians for the celebration of their Love Feasts. Ordinations are celebrated across a wide array of Western denominations at Pentecost, or near to it. In some denominations, for example the Lutheran Church, even if an ordination or consecration of a deaconess is not celebrated on Pentecost, the liturgical color will invariably be red, and the theme of the service will be the Holy Spirit.

Above all, Pentecost is a day to hold Confirmation celebrations for youth. Flowers, the wearing of white robes or white dresses recalling Baptism, rites such as the laying on of hands, and vibrant singing play prominent roles on these joyous occasions, the blossoming of Spring forming an equal analogy with the blossoming of youth.

Rosalia
A popular tradition arose in both west and east of decorating the church with roses on Pentecost, leading to a popular designation of Pentecost as Festa Rosalia or "Rose Feast"; in Greek this became ρουσάλια. This led to Rusalii becoming the Romanian language term for the feast, as well as the Neapolitan popular designation Pasca rusata ("rosey Easter"). In modern times, the term in Greek refers to the eve of Pentecost, not Pentecost itself; or, in the case of Megara in Attica, to the Monday and Tuesday after Pascha, as roses are often used during the whole liturgical season of the Pentecostarion, not just Pentecost. John Chrysostom warned his flock not to allow this custom to replace spiritually adorning themselves with virtue in reception of the Fruits of the Holy Spirit.

Mariology
A secular iconography in both Western and Eastern Churches reflects the belief of the presence of the Blessed Virgin Mary on the day of Pentecost and her central role in the divine concession of the gift of the Holy Spirit to the Apostles. confirms the presence of the Mother of Jesus with the Twelve in a spiritual communion of daily prayer. It is the unique reference to the Mother of God after Jesus's entrusting to John the Apostle during the Crucifixion.

According to that iconographic tradition, the Latin encyclical Mystici Corporis Christi officially stated: "She it was through her powerful prayers obtained that the spirit of our Divine Redeemer, already given on the Cross, should be bestowed, accompanied by miraculous gifts, on the newly founded Church at Pentecost; and finally, bearing with courage and confidence the tremendous burden of her sorrows and desolation, she, truly the Queen of Martyrs, more than all the faithful 'filled up those things that are wanting of the sufferings of Christ...for His Body, which is the Church'; and she continues to have for the Mystical Body of Christ, born of the pierced Heart of the Savior, the same motherly care and ardent love with which she cherished and fed the Infant Jesus in the crib." The Catholic and the Orthodox Churches accord the Mother of God a special form of veneration called hyperdulia. It corresponds to the special power of intercessory prayers dedicated to the Blessed Virgin Mary over those of all saints. Popes have stated that Mary prayed to God and her intercession was capable to persuade God to send the Holy Spirit as a permanent gift to the Twelve and their successors, thus forming the Apostolic Church.

In a similar way, Pope John Paul II in the general audience held in Vatican on May 28, 1997, affirmed: "Retracing the course of the Virgin Mary’s life, the Second Vatican Council recalls her presence in the community waiting for Pentecost. “But since it had pleased God not to manifest solemnly the mystery of the salvation of the human race before he would pour forth the Spirit promised by Christ, we see the Apostles before the day of Pentecost ‘persevering with one mind in prayer with the women and Mary the Mother of Jesus, and with his brethren’ (Acts 1:14), and we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation” (Lumen gentium, n.59). The first community is the prelude to the birth of the Church; the Blessed Virgin’s presence helps to sketch her definitive features, a fruit of the gift of Pentecost. [...] In contemplating Mary’s powerful intercession as she waits for the Holy Spirit, Christians of every age have frequently had recourse to her intercession on the long and tiring journey to salvation, in order to receive the gifts of the Paraclete in greater abundance. [...] In the Church and for the Church, mindful of Jesus’s promise, she waits for Pentecost and implores a multiplicity of gifts for everyone, in accordance with each one's personality and mission." The Marian intercessory prayer is dated to the day before Pentecost; while it is not explicitly stated that she was with the Apostles, it is in consideration of the fact she was called “full of grace” by the Archangel Gabriel at the Annunciation.

Mary’s special relationship with the Holy Spirit and her presence at Pentecost gave way to one of her devotional titles being “Mother of the Church”. In 2018 Pope Francis designated the Monday after Pentecost each year as the feast of Mary, Mother of the Church.

Music
Several hymns were written and composed for Pentecost, the earliest in use today being Veni Creator Spiritus in (Come, Creator Spirit), attributed to the 9th-century Rabanus Maurus, and translated throughout the centuries in different languages.

This one and some more are suitable also for other occasions imploring the Holy Spirit, such as ordinations and coronations, as well as the beginning of school years.

Classical compositions
The Lutheran church of the Baroque observed three days of Pentecost. Some composers wrote sacred cantatas to be performed in the church services of these days. Johann Sebastian Bach composed several cantatas for Pentecost, including Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172, in 1714 and Also hat Gott die Welt geliebt, BWV 68, in 1725. Gottfried Heinrich Stölzel wrote cantatas such as Werdet voll Geistes (Get full of spirit) in 1737. Mozart composed an antiphon Veni Sancte Spiritus in 1768.

Gustav Mahler composed a setting of Maurus' hymn "Veni, Creator Spiritus" as the first part of his Symphony No. 8, premiered in 1910.

Olivier Messiaen composed an organ mass Messe de la Pentecôte in 1949/50. In 1964 Fritz Werner wrote an oratorio for Pentecost Veni, sancte spiritus (Come, Holy Spirit) on the sequence Veni Sancte Spiritus, and Jani Christou wrote Tongues of Fire, a Pentecost oratorio. Richard Hillert wrote a Motet for the Day of Pentecost for choir, vibraphone, and prepared electronic tape in 1969. Violeta Dinescu composed Pfingstoratorium, an oratorio for Pentecost for five soloists, mixed chorus and small orchestra in 1993. Daniel Elder's 21st century piece, "Factus est Repente", for a cappella choir, was premiered in 2013.

Regional customs and traditions
In Italy it was customary to scatter rose petals from the ceiling of the churches to recall the miracle of the fiery tongues; hence in Sicily and elsewhere in Italy, the feast is called Pasqua rosatum. The Italian name Pasqua rossa comes from the red colours of the vestments used on Whitsunday.

In France it was customary to blow trumpets during Mass, to recall the sound of the mighty wind which accompanied the Descent of the Holy Spirit.

In the northwest of England, church and chapel parades called Whit Walks take place at Whitsun (sometimes on Whit Friday, the Friday after Whitsun). Typically, the parades contain brass bands and choirs; girls attending are dressed in white. Traditionally, Whit Fairs (sometimes called Whitsun Ales) took place. Other customs such as morris dancing and cheese rolling are also associated with Whitsun.

In Hungary the day (called Pünkösd in Hungarian) is surrounded by many unique rites, which probably have their origins in ancient Hungarian customs. The girls dressed in festive costumes choose a Little Queen (Kiskirályné not to be confused with the Pünkösdi Királyné), who is raised high. Then a figure dressed as an animal appears and dies, and is brought back to life by his attendant chanting a joke incantation.

In Finland there is a saying known virtually by everyone which translates as "if one has no sweetheart until Pentecost, he/she will not have it during the whole summer."

In Port Vila, the capital of Vanuatu, people originating from Pentecost Island usually celebrate their island's name-day with a special church service followed by cultural events such as dancing.

In Ukraine the springtime feast day of Zeleni Sviata became associated with the Pentecost. (The exact origin of the relationship is not known). The customs for the festival were performed in the following order: first, home and hearth would be cleaned; second, foods were prepared for the festival; finally, homes and churches were decorated with wildflowers and various types of green herbs and plants. A seven course meal may have been served as the Pentecost feast which may have included traditional dishes such as cereal with honey (kolyvo), rice or millet grains with milk, sauerkraut soup (kapusniak), chicken broth with handmade noodles (yushka z zaterkoiu), cheese turnovers (pyrizhky z syrom), roast pork, buckwheat pancakes served with eggs and cheese (mlyntsi), and baked kasha.

Date and public holiday
The earliest possible date is May 10 (as in 1818 and 2285). The latest possible date is June 13 (as in 1943 and 2038). The day of Pentecost is seven weeks after Easter Sunday: that is to say, the fiftieth day after Easter inclusive of Easter Sunday. Pentecost may also refer to the 50 days from Easter to Pentecost Sunday inclusive of both. Because Easter itself has no fixed date, this makes Pentecost a moveable feast. In the United Kingdom, traditionally the next day, Whit Monday, was until 1970 a public holiday. Since 1971, by statute, the last Monday in May has been a Bank Holiday.

While Eastern Christianity treats Pentecost as the last day of Easter in its liturgies, in the Roman liturgy it is usually a separate feast. The fifty days from Easter Sunday to Pentecost Sunday may also be called Eastertide.

Since Pentecost itself is on a Sunday, it is automatically considered to be a public holiday in countries with large Christian denominations. However in Hungary, it is distinguished from a regular Sunday due to the stricter trading laws, forcing most businesses to close on even if they are normally open on Sundays (the same restrictions apply to the following Monday).

Pentecost Monday is a public holiday in many countries including Andorra, Austria, Belgium, Benin, Cyprus, Denmark, France, Germany, Greece, Hungary, Iceland, Liechtenstein, Luxembourg, the Netherlands, Norway, Romania (since 2008), Senegal, (most parts of) Switzerland, Togo and Ukraine. It is also a public holiday in Catalonia, where it is known as la Segona Pasqua (Second Easter).

In Sweden it was also a public holiday, but Pentecost Monday (Annandag Pingst) was replaced by Swedish National Day on June 6, by a government decision on December 15, 2004. In Italy and Malta, it is no longer a public holiday. It was a public holiday in Ireland until 1973, when it was replaced by Early Summer Holiday on the first Monday in June. In the United Kingdom the day is known as Whit Monday, and was a bank holiday until 1967 when it was replaced by the Spring Bank Holiday on the last Monday in May. In France, following reactions to the implementation of the Journée de solidarité envers les personnes âgées, Pentecost Monday has been reestablished as a regular (not as a working) holiday on May 3, 2005.

Literary allusions
According to legend, King Arthur always gathered all his knights at the round table for a feast and a quest on Pentecost: So ever the king had a custom that at the feast of Pentecost in especial, afore other feasts in the year, he would not go that day to meat until he had heard or seen of a great marvel.

German poet Johann Wolfgang von Goethe declared Pentecost "das liebliche Fest" – the lovely Feast, in a selection by the same name in his Reineke Fuchs.

 * Pfingsten, das liebliche Fest, war gekommen;
 * es grünten und blühten Feld und Wald;
 * auf Hügeln und Höhn, in Büschen und Hecken
 * Übten ein fröhliches Lied die neuermunterten Vögel;
 * Jede Wiese sprosste von Blumen in duftenden Gründen,
 * Festlich heiter glänzte der Himmel und farbig die Erde.

"Pfingsten, das liebliche Fest", speaks of Pentecost as a time of greening and blooming in fields, woods, hills, mountains, bushes and hedges, of birds singing new songs, meadows sprouting fragrant flowers, and of festive sunshine gleaming from the skies and coloring the earth – iconic lines idealizing the Pentecost holidays in the German-speaking lands.

Further, Goethe records an old peasant proverb relating to Pentecost in his "Sankt-Rochus-Fest zu Bingen" – Ripe strawberries at Pentecost mean a good wine crop.

Alexandre Dumas, père mentions of Pentecost in Twenty Years After (French: Vingt ans après), the sequel to The Three Musketeers. A meal is planned for the holiday, to which La Ramée, second in command of the prison, is invited, and by which contrivance, the Duke is able to escape. He speaks sarcastically of the festival to his jailor, foreshadowing his escape : "Now, what has Pentecost to do with me? Do you fear, say, that the Holy Ghost may come down in the form of fiery tongues and open the gates of my prison?"

William Shakespeare mentions Pentecost in a line from Romeo and Juliet Act 1, Scene V. At the ball at his home, Capulet speaks in refuting an overestimate of the time elapsed since he last danced: "What, man? 'Tis not so much, 'tis not so much! 'Tis since the nuptial of Lucentio, Come Pentecost as quickly as it will, Some five-and-twenty years, and then we mask'd." Note here the allusion to the tradition of mumming, Morris dancing and wedding celebrations at Pentecost.

"The Whitsun Weddings" is one of Philip Larkin's most famous poems, describing a train journey made through England on a Whitsun weekend.

title: Pentecost


text:
Whatì

Whatì (from the Dogrib language meaning "Marten Lakes"), officially the Tłı̨chǫ Community Government of Whatì is a First Nations community in the North Slave Region of the Northwest Territories, Canada. Whatì is located by Lac La Martre, about 164 km northwest of the territorial capital of Yellowknife.

History
With rich and varied wildlife, the area has long been a favoured hunting ground of the Tłı̨chǫ (Dogrib Dene) Indigenous people. The North West Company established a trading post there in 1793, and many natives began settling there permanently, while they continued to hunt and fish in the area. With the establishment of a trading post at Fort Rae on Great Slave Lake in the late 19th century, most regional trading was accomplished at the Hudson's Bay Company and free traders posts there. A trading post at Lac La Martre was not again established until the 1920s.

On January 1, 1996, the community officially changed its name from Lac La Martre to the Tłı̨chǫ name "Wha Ti", meaning "Marten Lake," the same meaning as the French and then on August 4, 2005 to the current spelling. Other traditional Tłı̨chǫ names for the settlement include Tsoti ('fouled water lake') and Mine Go Kola ('net fishing with houses').

Before 2005, the community was unincorporated, and local governance was provided by a First Nations band government, Wha Ti First Nation. Under the terms of the Tłı̨chǫ Agreement, most responsibilities of Wha Ti have been transferred to a new Whatì Community Government. However, the First Nation is still recognized by the federal government for Indian Act enrollment.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Whatì had a population of $543$ living in $143$ of its $162$ total private dwellings, a change of NaN% from its 2016 population of $470$. With a land area of 58.33 km2, it had a population density of in 2021.

The majority of the population is Indigenous of which 445 were First Nations and 10 were Métis. The main languages were Dogrib and English with a few North Slavey speakers.

Economy
While trapping, hunting, and fishing continue to be the main economic activities in this traditional community, efforts have been made to develop tourism as well. A fishing lodge was opened, and many tourists come to see the abundant wildlife, including black bears, barren-ground caribou, wolves, and eagles. The community takes special pride in the fact that no alcohol is allowed there.

Whatì is part of the Tlicho Government.

Transport
Previously, Whatì was accessible from the rest of Canada by the Whatì Airport and a winter road. Construction of the Tłı̨chǫ Highway, connecting the community to the Yellowknife Highway, began in 2019 and the road was opened in November 2021.

Communications
Telephone service was introduced to Whati in 1982.

Climate
Whatì has a subarctic climate (Dfc) with mild to warm summers and long cold winters.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Whatì


text:
Compromise of 1850

The Compromise of 1850 was a package of five separate bills passed by the United States Congress in September 1850 that temporarily defused tensions between slave and free states in the years leading up to the American Civil War. Designed by Whig senator Henry Clay and Democratic senator Stephen A. Douglas, with the support of President Millard Fillmore, the compromise centered on how to handle slavery in recently acquired territories from the Mexican–American War (1846–48).

The provisions of the compromise were:
 * approved California's request to enter the Union as a free state
 * strengthened fugitive slave laws with the Fugitive Slave Act of 1850
 * banned the slave trade in Washington, D.C. (while still allowing slavery itself there)
 * defined northern and western borders for Texas while establishing a territorial government for the Territory of New Mexico, with no restrictions on whether any future state from this territory would be free or slave
 * established a territorial government for the Territory of Utah, with no restrictions on whether any future state from this territory would be free or slave

A debate over slavery in the territories erupted during the Mexican–American War, as many Southerners sought to expand slavery to the newly acquired lands and many Northerners opposed any such expansion. The debate was further complicated by Texas's claim to all former Mexican territory north and east of the Rio Grande, including areas it had never effectively controlled. These issues prevented the passage of organic acts to create organized territorial governments for the land acquired in the Mexican–American War. In early 1850, Clay proposed a package of eight bills that would settle most of the pressing issues before Congress. Clay's proposal was opposed by President Zachary Taylor, anti-slavery Whigs like William Seward, and pro-slavery Democrats like John C. Calhoun, and congressional debate over the territories continued. The debates over the bill are among the most famous in Congressional history, and the divisions devolved into fistfights and drawn guns on the floor of Congress.

After Taylor died and was succeeded by Fillmore, Douglas took the lead in passing Clay's compromise through Congress as five separate bills. Under the compromise, Texas surrendered its claims to present-day New Mexico and other states in return for federal assumption of Texas's public debt. California was admitted as a free state, while the remaining portions of the Mexican Cession were organized into New Mexico Territory and Utah Territory. Under the concept of popular sovereignty, the people of each territory would decide whether or not slavery would be permitted. The compromise also included a more stringent Fugitive Slave Law and banned the slave trade in Washington, D.C. The issue of slavery in the territories would be re-opened by the Kansas–Nebraska Act (1854), but the Compromise of 1850 played a major role in postponing the American Civil War.

Background
The Republic of Texas declared its independence from Mexico following the Texas Revolution of 1836, and, partly because Texas had been settled by a large number of Americans, there was a strong sentiment in both Texas and the United States for the annexation of Texas by the United States. In December 1845, President James K. Polk signed a resolution annexing Texas, and Texas became the 28th state in the union. Polk, an expansionist and slave owner, sought further expansion through the acquisition of the Mexican province of Alta California, which represented new lands to settle as well as a potential gateway to trade in Asia. His administration attempted to purchase California from Mexico, but the annexation of Texas stoked tensions between Mexico and the United States. Relations between the two countries were further complicated by Texas's claim to all land north of the Rio Grande; Mexico argued that the more northern Nueces River was the proper Texan border.

In March 1846, a skirmish broke out on the northern side of the Rio Grande, ending in the death or capture of dozens of American soldiers. Shortly thereafter, the United States declared war on Mexico, beginning the Mexican–American War. In August 1846, Polk asked Congress for an appropriation that he hoped to use as a down payment for the purchase of California in a treaty with Mexico, igniting a debate over the status of future territories. A freshman Democratic Representative, David Wilmot of Pennsylvania, offered an amendment known as the Wilmot Proviso that would ban slavery in any newly acquired lands. The Wilmot Proviso was defeated in the Senate, but it injected the slavery debate into national politics.

In September 1847, an American army under General Winfield Scott captured the Mexican capital in the Battle for Mexico City. Several months later, Mexican and American negotiators agreed to the Treaty of Guadalupe Hidalgo, under which Mexico agreed to recognize the Rio Grande as Texas's southern border and to cede Alta California and New Mexico. The Missouri Compromise had settled the issue of the geographic reach of slavery within the Louisiana Purchase territories by prohibiting slavery in states north of 36°30′ latitude, and Polk sought to extend this line into the newly acquired territory. However, the divisive issue of slavery blocked any such legislation. As his term came to a close, Polk signed the lone territorial bill passed by Congress, which established the Territory of Oregon and banned slavery in it. Polk declined to seek re-election in the 1848 presidential election, and the 1848 election was won by the Whig ticket of Zachary Taylor and Millard Fillmore.

Prophetically, Ralph Waldo Emerson quipped that "Mexico will poison us", referring to the ensuing divisions around whether the newly conquered lands would be slave or free. As of the 1848 election of Taylor, the issue was not yet apparent. Taylor was both a Whig and a slaveholder; though Whigs were increasingly anti-slavery, Taylor's slaveholding had reassured the South, and he won handily. Taylor made a key electoral promise that he would not veto any congressional resolution on slavery. Much to the horror of Southerners, however, Taylor indicated that true to his promise, he would not even veto the Wilmot Proviso if it were passed. Tensions accelerated quickly into the fall of 1849. Midterm elections worsened matters, as the Free Soil Party had gained 12 seats, which gave them a king-maker position in the closely divided House: 105 Whigs to 112 Democrats. After three weeks and 62 ballots, the House could not elect a speaker; the main issue was slavery in the new territories. The tumult of that period was severe, with a loaded revolver drawn on the floor of Congress, several fistfights between Northerners and Southerners, and then Senator Jefferson Davis challenging an Illinois representative to a duel. Southern representatives increasingly bandied around the idea of secession. Finally, the House adopted a resolution that allowed a speaker to be elected with a plurality, and elected Howell Cobb on the 63rd ballot. As James McPherson puts it: "It was an inauspicious start to the 1850's."

Issues
Three major types of issues were addressed by the Compromise of 1850: a variety of boundary issues, the status of territory issues, and the issue of slavery. While capable of analytical distinction, the boundary and territory issues were included in the overarching issue of slavery. Pro-slavery and anti-slavery interests were each concerned with both the amount of land on which slavery was permitted and with the number of States in the slave or free camps. Since Texas was a slave state, not only the residents of that state but also both camps on a national scale had an interest in the size of Texas.

Texas

The independent Republic of Texas won the decisive Battle of San Jacinto (April 21, 1836) against Mexico and captured Mexican president Antonio Lopez de Santa Anna. He signed the Treaties of Velasco, which recognized the Rio Grande as the boundary of the Republic of Texas. The treaties were then repudiated by the government of Mexico, which insisted that Mexico remained sovereign over Texas since Santa Anna had signed the treaty under coercion, and promised to reclaim the lost territories. To the extent that there was a de facto recognition, Mexico treated the Nueces River as its northern boundary control. A vast, largely unsettled area lay between the two rivers. Neither Mexico nor the Republic of Texas had the military strength to assert its territorial claim. On December 29, 1845, the Republic of Texas was annexed to the United States and became the 28th state. To facilitate US annexation, Sam Houston played a ploy on the American government by flirting with the British. The British believed that they could make the state abolish slavery by purchasing it. However, Southern leaders, alarmed by the threat of British emancipation of Texan slaves, pushed harder for annexation. Eventually, John Tyler, in hopes of appealing to southern Democrats, led the push for annexation with Abel Upshur. Texas was staunchly committed to slavery, with its constitution making it illegal for the legislature to free slaves.

The United States inherited the Texas-Mexican boundary dispute after annexing Texas, which quickly led to the Mexican-American War. The Treaty of Guadalupe Hidalgo, which ended the war, defined the new Mexico–United States border, which followed the Rio Grande in part, but made no specific reference the claims of the Republic of Texas. The southwestern part of the ceded territory was referred to as the Mexican Cession; but the boundaries between this Cession and the State of Texas were unclear, and Texas continued to claim all the territory north and east of the Rio Grande, which included a large stretch of land that it had never effectively controlled in present-day eastern New Mexico. New Mexico had long prohibited slavery, a fact that affected the debate over its territorial status, but many New Mexican leaders opposed joining Texas primarily because Texas's capital lay hundreds of miles away and because Texas and New Mexico had a history of conflict dating back to the 1841 Santa Fe Expedition. Outside of Texas, many Southern leaders supported Texas's claims to New Mexico to secure as much territory as possible for the expansion of slavery.

Another issue that would affect the compromise was Texas's debt; it had approximately $10 million in debt left over from its time as an independent nation, and that debt would become a factor in the debates over the territories.

California

California was part of the Mexican Cession. After the Mexican War, California was essentially run by military governors. President James K. Polk tried to get Congress to establish a territorial government in California officially, but the increasingly sectional debates prevented that. The South wanted to extend slave territory to Southern California and to the Pacific Coast, but the North did not. The issue of whether it would be free or slave might well have gone undecided for years, as it had already after the end of the Mexican American war, if not for the finding of natural riches.

Near the end of Polk's term in 1848, incredible news reached Washington: gold had been discovered in California. So began the California Gold Rush, which transformed California from a sleepy and almost forgotten land into a burgeoning hub with a population bigger than Delaware or Florida. The mostly lawless land found itself in desperate need of governance. Californians wanted to be made into a territory or state promptly. In response to growing demand for a better more representative government, a Constitutional Convention was held in 1849. The delegates unanimously outlawed slavery. They had no interest in extending the Missouri Compromise Line through California and splitting the state; the lightly populated southern half never had slavery and was heavily Hispanic. The issue of California would play a central role in the exhausting 1849 speaker dispute.

Other issues
Aside from the disposition of the territories, other issues had risen to prominence during the Taylor years. The Washington, D.C. slave trade angered many in the North, who viewed the presence of slavery in the capital as a blemish on the nation. Disputes around fugitive slaves had grown since 1830 in part due to improving means of transportation, as the enslaved used roads, railroads, and ships to escape. The Fugitive Slave Act of 1793 had granted jurisdiction to all state and federal judges over cases regarding fugitive slaves, but several Northern states, dissatisfied by the lack of due process in these cases, had passed personal liberty laws that made it more difficult to return alleged fugitive slaves to the South. Congress also faced the issue of Utah, which like California and New Mexico, had been ceded by Mexico. Utah was inhabited largely by Latter-day Saints whose then-practice of polygamy was unpopular elsewhere in the United States.

Taylor takes office
When Taylor took office, the issue of slavery in the Mexican Cession remained unresolved. While a Southern slaveowner himself, Taylor believed that slavery was economically infeasible in the Mexican Cession, and as such he opposed slavery in those territories as a needless source of controversy. In Taylor's view, the best way forward was to admit California as a state rather than a federal territory, as it would leave the slavery question out of Congress's hands. The timing for statehood was in Taylor's favor, as the Gold Rush was well underway at the time of his inauguration, and California's population was exploding. In October 1849, a California constitutional convention unanimously agreed to join the Union—and to ban slavery within their borders. In his December 1849 State of the Union report, Taylor endorsed California's and New Mexico's applications for statehood, and recommended that Congress approve them as written and "should abstain from the introduction of those exciting topics of a sectional character".

Main figures
The problem of what to do with the territories became the leading issue in Congress. So began the most famous debates in the history of Congress. At the head were the three titans of Congress: Henry Clay, Daniel Webster, and John C. Calhoun. All had been born during the American Revolution, and had carried the torch of the Founding Fathers. This represented their last and greatest act in politics. The nationalist Clay and Webster sought compromise, while Southern sectionalist Calhoun warned of imminent disaster. The triumvirate would be broken before long as Calhoun would die of tuberculosis. In March, shortly before his death, his final speech was delivered by his friend the Virginia Senator James M. Mason, as the blanket-wrapped Calhoun sat nearby, too weak to do it himself. He provided a prescient warning that the South perceived the balance between North and South as broken, and that any further imbalance might lead to war. The situation was severe.

Other players included a variety of rising politicians who would play key roles in the Civil War, such as the staunch anti-slavery William H. Seward and Salmon P. Chase, who would be in Lincoln's cabinet; the future president of the Confederacy, Jefferson Davis; and rival to Abraham Lincoln, Stephen A. Douglas.

Clay proposes compromise
On January 29, 1850, Senator Henry Clay introduced a plan which combined the major subjects under discussion. His legislative package of eight bills included the admission of California as a free state, the cession by Texas of some of its northern and western territorial claims in return for debt relief, the establishment of New Mexico and Utah territories, a ban on the importation of slaves into the District of Columbia for sale, and a more stringent fugitive slave law. Clay had originally favored voting on each of his proposals separately, but Senator Henry S. Foote of Mississippi convinced him to combine the proposals regarding California's admission and the disposition of Texas's borders into one bill. Clay hoped that this combination of measures would convince House members from both North and South to support the overall package of laws even if they objected to specific provisions. Clay's proposal attracted the support of some Northern Democrats and Southern Whigs, but it lacked the backing necessary to win passage, and debate over the bill continued. Seven months of agonizing politicking lay ahead.

Opposition
President Taylor opposed the compromise and continued to call for immediate statehood for both California and New Mexico. Senator Calhoun and some other Southern leaders argued that the compromise was biased against the South because it would lead to the creation of new free states. Most Northern Whigs, led by William Henry Seward, who delivered his famous "Higher Law" speech during the controversy, opposed the Compromise as well because it would apply the Wilmot Proviso to the western territories and because of the pressing of ordinary citizens into duty on slave-hunting patrols. That provision was inserted by Democratic Virginia Senator James M. Mason to entice border-state Whigs, who faced the greatest danger of losing slaves as fugitives but were lukewarm on general sectional issues related to the South on Texas's land claims.

Debate and results

On April 17, a "Committee of Thirteen" agreed on the border of Texas as part of Clay's plan. The dimensions were later changed. That same day, during debates on the measures in the Senate, Vice President Fillmore and Senator Benton verbally sparred, with Fillmore charging that the Missourian was "out of order." During the heated debates, Compromise floor leader Henry S. Foote of Mississippi drew a pistol on Benton.

In early June, nine slave-holding Southern states sent delegates to the Nashville Convention to determine their course of action if the compromise passed. While some delegates preached secession, the moderates ruled and proposed a series of compromises, including extending the dividing line designated by the Missouri Compromise of 1820 to the Pacific Coast.

Taylor died in July 1850, and was succeeded by Vice President Fillmore, who had privately come to support Clay's proposal. The various bills were initially combined into one "omnibus" bill. Despite Clay's efforts, it failed in a crucial vote on July 31, opposed by southern Democrats and by northern Whigs. He announced on the Senate floor the next day that he intended to pass each part of the bill. The 73-year-old Clay, however, was physically exhausted as the effects of tuberculosis, which would eventually kill him, began to take their toll. Clay left the Senate to recuperate in Newport, Rhode Island, and Senator Stephen A. Douglas took the lead in attempting to pass Clay's proposals through the Senate.

Fillmore, anxious to find a quick solution to the conflict in Texas over the border with New Mexico, which threatened to become an armed conflict between Texas militia and the federal soldiers, reversed the administration's position late in July and threw its support to the compromise measures. At the same time, Fillmore denied Texas's claims to New Mexico, asserting that the United States had promised to protect the territorial integrity of New Mexico in the Treaty of Guadalupe Hidalgo. Fillmore's forceful response helped convince Texas's U.S. Senators, Sam Houston and Thomas Jefferson Rusk, to support Stephen Douglas's compromise. With their support, a Senate bill providing for a final settlement of Texas's borders won passage days after Fillmore delivered his message. Under the terms of the bill, the U.S. would assume Texas's debts, while Texas's northern border was set at the 36° 30' parallel north (the Missouri Compromise line) and much of its western border followed the 103rd meridian. The bill attracted the support of a bipartisan coalition of Whigs and Democrats from both sections, though most opposition to the bill came from the South. The Senate quickly moved on to the other major issues, passing bills that provided for the admission of California, the organization of New Mexico Territory, and the establishment of a new fugitive slave law.

The debate then moved to the House of Representatives, where Fillmore, Senator Daniel Webster, Douglas, Representative Linn Boyd, and Speaker of the House Howell Cobb took the lead in convincing members to support the compromise bills that had been passed in the Senate. The Senate's proposed settlement of the Texas-New Mexico boundary faced intense opposition from many Southerners, as well as from some Northerners who believed that Texas did not deserve monetary compensation. After a series of close votes that nearly delayed consideration of the issue, the House voted to approve a Texas bill similar to that which had been passed by the Senate. Following that vote, the House and the Senate quickly agreed on each of the major issues, including the banning of the slave trade in Washington. The president quickly signed each bill into law save for the Fugitive Slave Act of 1850; he ultimately signed that law as well after Attorney General Crittenden assured him that the law was constitutional. Though some in Texas still favored sending a military expedition into New Mexico, in November 1850 the state legislature voted to accept the compromise.

Provisions
The general solution that was adopted by the Compromise of 1850 was to transfer a considerable part of the territory claimed by Texas state to the federal government; to organize two new territories formally, the Territory of New Mexico and the Territory of Utah, which expressly would be allowed to locally determine whether they would become slave or free territories, to add another free state to the Union (California), to adopt a severe measure to recover slaves who had escaped to a free state or free territory (the Fugitive Slave Law); and to abolish the slave trade in the District of Columbia. A key provision of each of the laws respectively organizing the Territory of New Mexico and the Territory of Utah was that slavery would be decided by local option, called popular sovereignty. That was an important repudiation of the idea behind the failure to prohibit slavery in any territory acquired from Mexico. However, the admission of California as a free state meant that Southerners were giving up their goal of a coast-to-coast belt of slave states.

Settlement of borders

Texas was allowed to keep the following portions of the disputed land: south of the 32nd parallel and south of the 36°30' parallel north and east of the 103rd meridian west. The rest of the disputed land was transferred to the United States. The final border was designed to keep the frontier settlement of El Paso in Texas, since despite that settlement's geographic, historic, and economic ties to New Mexico, Texas had recently established a county government in El Paso and thus successfully claimed it as an integral part of Texas. A similar attempt to keep Santa Fe in Texas failed, and Santa Fe became part of the New Mexico territory. The United States Constitution (Article IV, Section 3) does not permit Congress unilaterally to reduce the territory of any state, so the first part of the Compromise of 1850 had to take the form of an offer to the Texas State Legislature, rather than a unilateral enactment. This ratified the bargain and, in due course, the transfer of a broad swath of land from the state of Texas to the federal government was accomplished. In return for Texas's giving up this land, the United States assumed the debts of Texas.

From the Mexican Cession, the New Mexico Territory received most of the present-day state of Arizona, most of the western part of the present-day state of New Mexico, and the southern tip of present-day Nevada (south of the 37th parallel). The territory also received most of present-day eastern New Mexico, a portion of present-day Colorado (east of the crest of the Rocky Mountains, west of the 103rd meridian, and south of the 38th parallel); all of this land had been claimed by Texas.

From the Mexican Cession, the Utah Territory received present-day Utah, most of present-day Nevada (everything north of the 37th parallel), a major part of present-day Colorado (everything west of the crest of the Rocky Mountains), and a small part of present-day Wyoming. That included the newly founded colony at Salt Lake, of Brigham Young. The Utah Territory also received some land that had been claimed by Texas; this land is now part of present-day Colorado that is east of the crest of the Rocky Mountains.

Fugitive Slave Act
Perhaps the most important part of the Compromise received the least attention during debates. Enacted September 18, 1850, it is informally known as the Fugitive Slave Law, or the Fugitive Slave Act. It bolstered the Fugitive Slave Act of 1793. The new version of the Fugitive Slave Law now required federal judicial officials in all states and federal territories, including free states, to assist with the return of escaped slaves to their masters in slave states. Any federal marshal or other official who did not arrest an alleged runaway slave was liable to a fine of $1,000. Law enforcement everywhere in the US now had a duty to arrest anyone suspected of being a fugitive slave on no more evidence than a claimant's sworn testimony of ownership. Suspected slaves could neither ask for a jury trial nor testify on their own behalf. Also, aiding a runaway slave by providing food or shelter was now a crime nationwide, punished by six months' imprisonment and a $1,000 fine. Officers capturing a fugitive slave were entitled to a fee for their work, and this expense was to be paid by the Federal Government.

The law was so completely pro-slavery as to prohibit the admission of the testimony of a person accused of being an escaped slave into evidence at the judicial hearing to determine the status of the accused escaped slave. Thus, if free Blacks were claimed to be escaped slaves, they could not resist their return to slavery (or enslavement for the first time) by truthfully telling their actual history. Furthermore, the federal commissioners overseeing the hearings were paid $5 for ruling that a person was free, but were paid $10 for determining that he or she was a slave, thus providing a financial incentive to rule in favor of slavery regardless of the evidence. The law further exacerbated the problem of free Blacks being kidnapped and sold as slaves.

The Fugitive Slave Act was essential to meet Southern demands. In terms of public opinion in the North, the critical provision was that ordinary citizens were required to aid slave catchers and that it was a crime to assist a fugitive. Many Northerners deeply resented these provisions. The violent process of returning slaves to the South made the act abhorrent to many Northerners. Resentment towards the Act further heightened tensions between the North and South, which were then inflamed further by abolitionists such as Harriet Beecher Stowe. Her novel, Uncle Tom's Cabin, stressed the horrors of recapturing escaped slaves and outraged Southerners.

End of slave trade in District of Columbia
A statute enacted as part of the compromise prohibited the slave trade in Washington, D.C., but not slave ownership. Southerners in Congress, alarmed and outraged, were unanimous in opposing the provision, seen as a concession to the abolitionists and a bad precedent, but they were outvoted. However, Washington's residents could still easily buy and sell slaves in the nearby states of Virginia and Maryland.

Implications
Passage of the Compromise of 1850, as it came to be known, caused celebration in Washington and elsewhere, with crowds shouting, "The Union is saved!" Fillmore himself described the Compromise of 1850 as a "final settlement" of sectional issues, though the future of slavery in New Mexico and Utah remained unclear. The admission of new states, or the organization of territories in the remaining unorganized portion of the Louisiana Purchase, could also potentially reopen the polarizing debate over slavery.

Not all accepted the Compromise of 1850. Longing for the former national influence of the South, a South Carolina newspaper wrote, "the Rubicon is passed ... and the Southern States are now vassals in this Confederacy." (This was not referring to the then-future Confederate States of America; many still considered the United States a confederacy at the time.) Many Northerners, meanwhile, were displeased by the Fugitive Slave Act. The debate over slavery in the territories would be re-opened in 1854 through the Kansas–Nebraska Act. It continued throughout the late 1850s, which culminated in one of the more well-known debates over slavery, the Lincoln-Douglas debates.

In hindsight, the Compromise merely postponed the American Civil War for a decade, contrary to the expectations of many at the time, who felt the issue of slavery had finally been settled. During that decade, the Whig Party completely broke down, to be replaced with the new Republican Party dominant in the North, while Democrats reigned in the South.

Others argue that the Compromise only made more obvious the pre-existing sectional divisions, and laid the groundwork for future conflict. They view the Fugitive Slave Law as helping to polarize the US, as shown in the enormous reaction to Harriet Beecher Stowe's novel Uncle Tom's Cabin. The passage of the Fugitive Slave Law aroused feelings of bitterness in the North. Furthermore, the Compromise of 1850 led to a breakdown in the spirit of compromise in the Antebellum period. The Compromise exemplifies that spirit, but the deaths of influential senators who worked on the compromise, primarily Henry Clay and Daniel Webster, contributed to the feeling of increasing disparity between the North and South.

The delay of hostilities for ten years allowed the Northern states to continue to industrialize. The Southern states, largely based on slave labor and cash crop production, lacked the ability to industrialize heavily.

According to historian Mark Stegmaier, "The Fugitive Slave Act, the abolition of the slave trade in the District of Columbia, the admission of California as a free state, and even the application of the formula of popular sovereignty to the territories were all less important than the least remembered component of the Compromise of 1850—the statute by which Texas relinquished its claims to much of New Mexico in return for federal assumption of the debts."

Other proposals
Proposals in 1846 to 1850 on the division of the Southwest included the following (some of which are not mutually exclusive):
 * The Wilmot Proviso banning slavery in any new territory to be acquired from Mexico, not including Texas, which had been annexed the previous year. It passed the House in August 1846 and February 1847 but not the Senate. Later, an effort failed to attach the proviso to the Treaty of Guadalupe Hidalgo.
 * The Extension of the Missouri Compromise line was proposed by failed amendments to the Wilmot Proviso by William W. Wick and then Stephen Douglas to extend the Missouri Compromise line (36°30' parallel north) west to the Pacific (south of Carmel-by-the-Sea, California) to allow the possibility of slavery in most of present-day New Mexico and Arizona, and southern California. That line was again proposed by the Nashville Convention of June 1850.
 * Popular sovereignty, developed by Lewis Cass and Stephen Douglas as the position of the Democratic Party, was to let the (white male) residents of each territory decide by vote whether to allow slavery. It was implemented in the Kansas–Nebraska Act of 1854, giving rise to the violence of the "Bleeding Kansas" period.
 * William L. Yancey's "Alabama Platform", endorsed by the Alabama and the Georgia legislatures and by Democratic state conventions in Florida and Virginia, called for no restrictions on slavery in the territories by the federal government or territorial governments before statehood, opposition to any candidates supporting either the Wilmot Proviso or popular sovereignty, and federal legislation to overrule Mexican anti-slavery laws.
 * Two free states were proposed by Zachary Taylor, who served as president from March 1849 to July 1850. As President, he proposed that the entire area become two free states, called California and New Mexico but much larger than the ones today. None of the area would be left as an unorganized or organized territory, which would avoid the question of slavery in the territories.
 * Changing Texas's borders was proposed by Senator Thomas Hart Benton in December 1849 or January 1850. Texas's western and northern boundaries would be the 102nd meridian west and the 34th parallel north.
 * Two southern states were proposed by Senator John Bell, with the assent of Texas, in February 1850. New Mexico would get all Texas land north of the 34th parallel north, including today's Texas Panhandle, while the area to the south, including the southeastern part of today's New Mexico, would be divided at the Colorado River of Texas into two Southern states, balancing the admission of California and New Mexico as free states.
 * The first draft of the compromise of 1850 had Texas's northwestern boundary be a straight, diagonal line from the Rio Grande 20 miles north of El Paso to the Red River (Mississippi watershed) at the 100th meridian west, the southwestern corner of today's Oklahoma.

title: Compromise of 1850


text:
Ergative

The term ergative is used in grammar in three different meanings:

 * Ergative case, the grammatical case of the subject of a transitive verb in an ergative-absolutive language
 * Ergative–absolutive language, a language in which the subject of an intransitive verb behaves like the object of a transitive verb
 * Ergative verb, a verb whose subject when intransitive corresponds to its direct object when transitive

title: Ergative