dation was laid of the city's wealth. In politics
the period is characterized by Boston's connexion with the fortunes of
the Federalist party. The city was warmly in favour of the adoption of
the federal constitution of 1787; even Samuel Adams was rejected for
Congress because he was backward in its support. It was the losses
entailed upon her commerce by the commercial policy of Jefferson's
administration that embittered Boston against the Democratic-Republican
party and put her public men in the forefront of the opposition to its
policies that culminated in lukewarmness toward the War of 1812, and in
the Hartford Convention of 1814.

Some mention must be made of the Unitarian movement. Unitarian
tendencies away from the Calvinism of the old Congregational churches
were plainly evident about 1750, and it is said by Andrew P. Peabody
(1811-1893) that by 1780 nearly all the Congregational pulpits around
Boston were filled by Unitarians. Organized Unitarianism in Boston dates
from 1785. In 1782 King's chapel (Episcopal) became Unitarian, and in
1805 one of that faith was made professor of divinity in Harvard. But
the Unitarianism of those times, even the Unitarianism of Channing, was
very different from that of to-day. Theodore Parker and Channing have
been the greatest leaders. The American Unitarian Association, organized
in 1825, has always retained its headquarters in Boston. The theological
and philosophical developments of the second quarter of the 19th century
were characterized by the transcendental movement (see MASSACHUSETTS).

In the period from 1822 to the Civil War anti-slavery is the most
striking feature of Boston's annals. Garrison established the Liberator
in 1831; W.E. Channing became active in the cause of abolition in 1835,
and Wendell Phillips a little later. In 1835 a mob, composed in part of
wealthy and high-standing citizens, attacked a city-building, and
dragged Garrison through the streets until the mayor secured his safety
by putting him in gaol. But times changed. In 1850 a reception was given
in Faneuil Hall in honour of the English anti-slavery leader, George
Thompson, whose reported intention to address Bostonians in 1835
precipitated the riot of that year. In 1851 the Court House was
surrounded with chains to prevent the "rescue" of a slave (Sims) held
for rendition under the Fugitive Slave Law; another slave (Shadrach) was
released this same year, and in 1854 there was a riot and intense