In his A History of American Magazines Frank Luther Mott, credits Harper’s Weekly as the most important magazine on the East Coast in the nineteenth century. The management of the Harper brothers, the writing and editorials of George W. Curtis and the drawings of Thomas Nast “combined to make Harper’s Weekly popular and powerful” (40).
Exactly how powerful is difficult to quantify, at least in terms of circulation numbers. Mott makes a point to establish that publishers of this era did not maintain circulation statistics and were offended by inquiries into same. The information was deliberately mysterious. “There was something sacrosanct about circulation figures.” But by 1874, Mott had determined that Harper’s monthly and weekly publications had subscription lists of more than 100,000 each (6).
This of course does not account for newsstand purchases, and pass-along readership shared with a neighbor or friend. According to an Ohio State University website that maintains a measure of Harper’s scholarship, the weekly had a circulation of 120,000 in 1861. Perhaps owing to the circulation mystery to which Mott alludes, Wikipedia quotes circulation figure of 200,000. HarpWeek, the official website for the magazine states, “Its circulation exceeded 100,000, peaking at 300,000 on occasion, while readership probably exceeded half a million people.” Whatever the figures were, by the standards of its time, Harper’s Weekly stood as a successful publishing venture. Nast’s artwork, particularly his political caricatures, is widely acknowledged to be the major ingredient of the magazine’s growing prosperity.
Images mattered. The illustrated weekly format provided an alternative conveyance for messages that resonated with the public, sometimes more effectively than the word. According to the National Center for Education Statistics, 1870, the first year such data was recorded, illiteracy rates for whites was 20 percent and for blacks, nearly 80 percent.
With a weekly deadline, illustrated magazines grew in popularity complementing hard daily news with images. Photos were reproduced by copper plate etchings and illustrations were drawn to scale, often in reverse to be transferred from paper, or drawn directly on, a large cross-section of boxwood. The areas not receiving ink– the white areas– meticulously carved out by a staff of engravers, leaving only the black lines in relief to press against the page. (A mind-boggling feat given the prolific crosshatching in Nast’s work). In New York City, the most notable weeklies were Frank Leslie’s Illustrated News, the New York Illustrated News, and the most respected and prominent, Harper’s Weekly. Nast had worked for them all–and in that order– but happily achieved his goal to work full time at Harper’s in 1862 (Paine 28).
Established press organizations in the northeast largely promoted Protestant-based, pro-Republican ideals, and during the Civil War, adopted a pro-Union stance in their editorial positions. The two leading daily papers, The New York Tribune and the New York Times, were Radical Republican and mainstream Republican.” The publishers and staff of Harper’s Weekly, including cartoonist Thomas Nast, were mainly Protestant or secular liberals” (Kennedy, HarpWeek).The more progressive Tribune led as an early advocate for abolition and “attacked Lincoln daily, demanding emancipation” as a cause for Lincoln to adopt (Paine 79). Other media followed suit.
Harper’s was “strongly Methodistic in trend” (Mott 86) and part of a publishing center that “loathed the political culture and style of the Democrats and resented their control of the metropolis,” (Fischer 8). Northeastern Methodists joined other Protestants in a strong alliance of moral authority and civic duty that sought freedom of slavery. “No single issue had greater power than slavery to shape Methodist political responses,” (Carwardine 597) and Northeastern Methodists, like most Protestants in that region, were Lincoln supporters. In 1861, a year before he began as a staff artist at Harper’s, Nast married Sarah Edwards, the daughter of English-born parents. Nast figuratively and literally, as historian Robert Fischer suggests, “married into old-line Yankee culture and embraced it with the fervor of the prodigal son come home” (29). His background, the culture of his employers (cartoon historian Donald Dewey writes that the Harper family had an established anti-Catholic bias) and marriage into an Anglican family all coalesced to shape Nast’s Republican views, steeped in the conviction of perceived Protestant superiority.
Journalistic historian Thomas C. Leonard offers the term “visual thinking” to describe the effect Nast’s woodcuts had on Harper’s readership. The public had learned to rely on Nast’s cartoons as a legitimate form of truth telling. “Harper’s Weekly drew power from common knowledge of illustrations as well as the public’s hunger to see more of them” (102). Leonard cites the Nast’s series of anti-Tweed images as the most effective use of visual thinking. Nast’s images resonated and were eagerly awaited by Harper’s readers. Many Nast scholars maintain that his “dammed pictures” led to Tweed’s downfall and to his eventual arrest in Spain by someone who saw the fugitive’s likeness in the magazine. The illustrations added to the overall dialogue. “Harper’s verbal descriptions often missed the visual clues and the radical elements of [that] Nast’s images” were able to capture (Hills 111).
Nast’s power and popularity gave him free artistic reign at Harper’s. He drew what he wanted. “Nast drew only what he was moved to draw for Harper’s Weekly, having no editorial or ownership responsibilities. Nast refused to draw anything he didn’t believe in” (Dewey 10). Nast enjoyed artistic autonomy under Fletcher Harper, but this artistic freedom dissipated after political editor George W. Curtis assumed the managing editor role after Fletcher’s death in 1877.
 Citing various modern sources, the consensus is that printed magazines are “passed along” on average four times. This figure may be conservative for the late 19th century.
 There are numerous references to Nast as a major contributor to Harper’s success. Paine, his biographer, quotes Colonel Watterson as saying, “In quitting Harper’s Weekly, Nast lost his forum: in losing him, Harper’s Weekly lost its political importance” (528).
 Tweed is reputed to have said, “I don’t care so much what the papers say about me. My constituents can’t read. But, damn it, they can see pictures!” This quote appears in almost every account of Nast’s work. It may be true, it may be apocryphal.
In almost every biography or reference to Thomas Nast, he is described as a Protestant – and in some cases more specifically as a Lutheran. One scholar, Roger A. Fischer, deviates from this mold. In his book Them Damned Pictures, Fischer writes:
“Nast, born a Catholic in Bavaria and raised Catholic in a German neighborhood in New York City, converted to the Protestant faith as an adult.” Fischer speculates that Nast’s marriage to Sarah (Sallie) Edwards was an entry into old world Yankee culture and embraced it (29-30).
I decided to do some of my own checking, and indeed, found Nast was baptized in Sankt Maria (St. Mary’s) Roman Catholic Church in Landau, Germany. To view the German family archives site click here.
Fischer also credits Charles Press and Draper Hill for also acknowledging Nast’s Catholic roots. Most reporting on this has been lazy, with researchers repeating Nast’s Protestantism while overlooking his original family faith and traditions.
But if we are to fully understand Nast’s anti-Catholic drawings, his religious roots should not be overlooked, for this was the faith of his parents.
In nineteenth century America there were many reasons for Catholics to convert. Love may certainly have been one of the reasons. In my own family history, the reverse seems to have been true. My paternal great grandparents, Bavarian Lutherans, were very upset that their daughter (my grandmother) fell in love with, and at the turn of the twentieth century, decided to marry an Irish Catholic and convert to Catholicism.
Without precisely knowing when Nast converted, likely, there was more to it than just amoré. Nast emigrated to New York City in 1846, about the same time the potato crop was failing in Ireland. The Irish had been coming to America long before then – but most Irish emigrants in the seventeenth and eighteenth centuries (about 70 percent) were Presbyterian (Scots or Ulster Irish) and 30 percent percentage were were other Protestants, such as Anglicans or Dissenters (Baptists or Quakers, William Penn being the most famous of the latter). Kerby Miller’s research indicates Roman Catholics comprised a small minority of Irish emigres, and there were social, cultural and economic pressures for pre-Revolutionary Catholic emigrants to convert to Protestantism, typically to the very similar Episcopalian faith. As the American colonies were still very much under the influence of England, Catholics were afforded few property rights, an exception being Maryland and small parts of Pennsylvania.
After the Revolution and the enactment of The Bill of Rights, Catholics in American could relax. After the Napoleonic Wars, Irish immigration to America picked up. From 1815 to 1840, a second wave of Catholics left Ireland for better opportunities. These Catholics, generally speaking, saw the writing on the wall as their native Ireland fell sway to British oppression. Increases in tithes and taxes and decreases in land ownership rights, particularly for Catholics, fueled their immigration to America, and also to Canada and Australia. Emigration to the latter two countries was encouraged by the British government who often underwrote the travel expenses.
These pre-Famine Irish Catholics arrived in America with agrarian skills and a bit of money in their pockets, poor, but not destitute. This small distinction enabled them to move out of East Coast port cities toward opportunity in the American West (at that time east of the Mississippi), and to the South. They did not congregate in large cities as the Famine immigrants were forced to do. Whether they converted or not, Miller suggests this second wave of Irish immigrants, were for the most part, accepted into American mainstream, in part because population numbers did not make them conspicuous. They did not stand out or appear to have congregated in large enough numbers to be alarming to the Protestant status quo which still dominated in the expansive American West.
This perception changed with the Great Famine and its aftermath. While historians like Kirby Miller estimate about a million Irish of mixed faith came over from 1815 to 1845, they did so over a 30-year span and spread out all over the country. During the Famine years of 1845-1855, one and a half million destitute and desperate Irish emigrated to the Northeast region of the U.S., usually New York City, and there they conspicuously remained. Almost entirely Roman Catholic, the third wave of new arrivals had no money, nowhere to go, and few relatives to claim them. The first impressions these Irish Catholics left upon the New York and Protestant status quo was anything but positive.
They came to be known as the “shanty Irish” who are depicted in Gangs of New York (book and film) Sante’s Low Life and also Tyler Anbidner’s excellent, factual account of Five Points neighborhood, the most notorious of the the quickly built, inadequate tenements of the Fourth and Sixth Wards. Most Irish had little choice but to call the city tenaments home. They lived in slums under the most horrible of conditions with few skills or opportunities to improve their lot. As a result, many were forced to adopt vice and crime as a means of survival. If the Irish Catholics did find honest work, it was the most demeaning and menial of work as domestic help or as low paying textile workers and shirt makers. From a Protestant perspective, the Irish arrivals practice of a strange, cultist form of Christianity, and their inexplicable worship a foreign man on a Roman throne, further solidified the notion that the Irish stuck together like glue and didn’t want to assimilate or become “American.”
Consequently, the terms “Irish” and “Catholic” became synonymous —absolutely interchangeable and derogatory in usage.
As a result, Protestant Irish no longer self-identified as Irish, preferring to make the distinction as “Scots/Scotch Irish” or” Ulster Irish” and some affiliating as “Orangemen” in honor of William III of Orange who subdued Catholic James II at the Battle of the Boyne, or better yet, just plain American. They did not want their Protestant Irish ancestry associated with the slum Irish. The Germans immigrants who arrived before and around the same time as the Famine Irish, emigrated mostly for political reasons and left their homelands with money as well as useful skills — artisans with a trade which advanced their livelihood and living conditions in America. Although many nationalities and races were present at Five Points, the majority of skilled Germans lived in neighborhoods on the west side, in areas that are today known as Greenwich Village and Tribeca.
Nast’s biographer, Albert Bigelow Paine (also Mark Twain’s biographer) makes a point to place the Nast family in a “respectable” house on Greenwich Street. Paine does not mention the Nast family faith at all, but early on provides a hint of where Nast’s Catholic problem may have had originated:
His [Nast] early religious impressions were confusing. There were both Protestants and Catholics in Landau, and once at a Catholic church he saw two little girls hustled out rather roughly for repeating some Protestant prayers. This incident disturbed him deeply. He resented the treatment of these little girls. It may have marked the beginning of a bitterness which long after was to mature in those relentless attacks upon bigotry which won for him the detestation, if not the fear, of Pope and priest (6).
In New York City, Nast was educated in the Catholic faith, at least until the age of seven. Never a promising student, his parents moved him to different schools to see if an academic spark would ignite. Paine continues,
A little later, by advice of his father he attended a German school though only for a brief period. He left when required to confess, regarding his sins as too many and too dark for the confidences of the priest’s box. A brief period at another German school followed, and a term at a Forty seventh Street academy, considered then very far uptown. It was all to no avail. (14-15).
The mid-nineteenth century (1840-1860) saw a fervent rise in nativist sentiment and anti-Catholic rhetoric. The Know-Nothings rose and gained political power by essentially feeding into a growing anti-foreign, anti-Catholic paranoia.
“Catholic traditions continued to look dangerously un-American partly because they did not harmonize easily with the concept of individual freedom embedded in the national culture” (Higham 6).
They also drew very strong political lines — and politics would play a huge part in defining the anti-Catholic sentiment. Aside from their strange faith and odd practices and preoccupation with politics in their native Ireland, Catholics were successfully recruited by and subsequently aligned with the Democratic Party, which among other things, was staunchly anti-abolitionist. The Catholic Church took the unpopular position of not wanting to rock boat in their new home, on the issue of slavery. The Catholic Church was very keen to earn headway and inflfuence in the U.S. They believed in the law of the land and that law included slavery. The official position of the church was to let slavery continue.
Republicans, the Know Nothing factions among them, found the Catholic position on slavery reprehensible. During the Civil War, the Democratic Party affiliated and aligned with the Confederate South, and despite exceptions and Union loyalists, the majority of Irish and Catholics sympathized with Confederate side.
These pressures may have propelled a young Thomas Nast, and others like him, to convert. It may have been in pursuit of love (his intended was Espicopalian), the taint of Irish Catholicism, or from a desire to ascend and better assimilate in New York society. Given Nast’s staunch abolitionist views, it is not unreasonable to assume the American Catholic Church’s position on slavery had a lot to do with his conversion and continued skepticism of Irish Catholics in New York.
Nast did not hide his Catholic roots however. At the height of his fame during the Tweed era, Harper’s Weekly introduced their star artist to readers with a brief biography and engraved photo. Nast was described as Catholic, a fact that Harper’s clearly felt bolstered Nast’s integrity and the real purpose of his attacks on the American Catholic Church’s relationship with Tweed and New York City finances. It was the issue at hand, and not the people or faith that Nast attacked.
The pro-slavery position of Northeast Catholics during this time is not something that is well known among today’s Catholics. Modern Catholics might find the revelation of their history on this issue in America shocking. Certainly, it is not a part of a history that American Catholics choose to highlight and brag about. Nonetheless it is an ugly part of the American Catholic past that did factor into perceptions of the time. The Democratic Party was on the wrong side of a pressing moral issue. Irish Catholics strengthened the Democratic Party and therefore had a indirect role in blocking the progress for civil rights. Abolition attitudes ran very strong in Republican and Protestant circles, and may have contributed to social and moral pressures for Nast to abandon his ancestral family faith, and view American Catholics – Irish Democrats with increased scrutiny.
Nast’s images about Catholicism are brutal, but they erupt from specific issues (public school funding) and the social policies of dominant political figures (Tweed). The Irish’s persecution of Chinese Americans likely factored into Nast’s attention and sarcastic scrutiny.