Book burning at the Wartburg Festival in 1817

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Colored wood engraving of the cremation scene (ca.1880)
Depiction of the book burning (1883)

The book burning at the Wartburg Festival is an event on October 18, 1817, when symbols of the opponents of the early fraternity unity and freedom movement were burned after the official end of the first Wartburg Festival . These were dummies of unpopular works and some military objects.

prehistory

The Wartburg Festival in Eisenach on October 18, 1817, attracted the attention of the authorities at an early stage due to the planned participation of around 5% of the German students at the time. For example, representatives from Hanover warned Weimar Grand Duke Carl August of the event. The liberal Grand Duke, however, was fond of the students' plans. He even donated the wood for the victory fire planned for the evening of October 18 to commemorate the Battle of the Nations .

It is mostly assumed that Friedrich Ludwig Jahn , who was not present, initiated the action and listed the books to be burned. As early as 1808 he stated in his work Deutsches Volksthum : “There are enough books that deserve to be burned by the executioners and their authors.” Jakob Friedrich Fries has made additions to the list. The book burning was staged by the philology student Hans Ferdinand Maßmann and some of his friends. Maßmann was provided with a list of the books whose mockups he threw into the fire. He probably didn't even know most of the books. However, the historian Klaus Malettke sees no evidence for Jahn's instructions and the claim that he compiled the burned titles. Maßmann himself reported that the entire idea of ​​burning books arose spontaneously during the festival, which Joachim B. Richter, however, sees as a protective claim.

The festival management - a committee of the Jena Urburschenschaft - rejected a book burning during the official part of the Wartburg festival .

procedure

Depiction of the victory fire of October 18, 1814

After the official celebrations and a celebratory dinner, many participants in the Wartburg Festival went with a torchlight procession from the Eisenach market square to the nearby Wartenberg . There, as in previous years , members of the Eisenach Landsturm had lit several victory fires to commemorate the Battle of the Nations . The participant and later Slovak national poet Ján Kollár describes the scenery as a folk festival with "stalls, tents, stalls and arbours" as well as "games, dancing, shooting, fireworks, chants and innumerable entertainments" . The arriving students were greeted with fireworks. The students were first assigned a separate place, later the groups mixed.

First the participants sang the song “Des Volkes Sehnsucht flammt” by the student Ludwig Roediger . He himself then gave a speech that was later published as “A German word spoken to Germany's boys in front of the fire on the Wartenberg near Eisenach”. It was particularly enthusiastically received by the young attendees:

“Anyone who is allowed to bleed for the fatherland can also talk about how best to serve him in peace. So we stand in the open air and say what is true and right aloud. For the time has come, thank God, when the German should no longer be afraid of the snake tongues of eavesdroppers and the hangman's ax of tyrants and nobody has to apologize when he speaks of the sacred and the true. "

- Ludwig Roediger : A German word spoken to Germany's boys in front of the fire on the Wartenberg near Eisenach , 1817, quoted from

The event was scheduled to end after Roediger's speech. Due to the cold weather, most of the students left the Wartenberg to return to their accommodations in Eisenach. Also Jakob Friedrich Fries , who participated as the only professor at the victory fire, went on his way back.

Paul Thumann : Luther burns the papal bull (1872)

While the remaining students sang and drank by the fire, members of the Turner movement, including Wilhelm and Robert Wesselhöft , brought a basket with bales of waste . These came from the Eisenach bookseller Bärecke. Hans Ferdinand Maßmann from the inner circle of the “gymnastics father” Friedrich Ludwig Jahn , who was not present , now began to revile writers, writings and the authorities in a speech. He referred to the book burning, in which Luther had given the papal bull Exsurge Domine and the writings of canon law to the flames in December 1520.

"So we also want to let the flame consume the memory of those who defiled the fatherland through their speech and deed, and who enslaved freedom and denied truth and virtue in life and writings ..."

- Hans Ferdinand Maßmann, quoted from

A ball of waste was thrown into the fire with a pitchfork and the title was shouted out loud. According to some sources, the title was written on the bale beforehand. The rest of the participants may not have been aware that these were not real books.

After that, more songs were sung and the Grand Duke of Saxe-Weimar cheered for the introduction of a constitution.

Burned items

In the Isis magazine , number 195 from 1817 listed the burned objects and books.

During the action, books were symbolically burned in the form of bundles of waste paper, which are said to have been labeled with the titles of unwanted works and were thrown into the fire with a pitchfork. In addition, other items were burned to represent the hated authorities.

author Title / subject Cremation exclamations
Jean Pierre Frédéric Ancillon About sovereignty etc. "From now on you rejoice the master of hell"
Georg Friedrich Willibald Ferdinand von Coelln Familiar letters, frank sheets , etc. a. "Want an un-German Prussia, the laudable art of gymnastics heretics"
August Friedrich Wilhelm Crome Germany's crisis and rescue in April and May 1813.
Christoph Christian von Dabelow The 13th article of the German Federal Act "Who doesn't know the journeyman and his screams?"
H. (anonymous) The German Roth u. Black coats
Karl Ludwig von Haller Restoration of Political Science "The society does not want a constitution of the German fatherland!"
Johann Paul Harl The common damage. Consequences of neglecting a policey appropriate to the time requirements in university locations in general and with regard to the students in particular "Go there, you evil enemy and adversary of the noble freedom of youth!"
Johann Ernst Theodor Janke The new freedom preacher Constitutional cries "Ugh, you preacher of the tomb!"
August von Kotzebue History of the German Empire
Ludwig Theobul Kosegarten Speech spoken on Napoleon's Day in 1800 , the story of my fiftieth year , fatherland songs "This book is wicked to the fatherland and to the art of speech, because it is written in an eloquent manner and admiringly worships the captain."
Carl Albert Christoph Heinrich von Kamptz Codex of the Gensd'armerie
Wilhelm Reinhard The federal act on whether, when and how? German estates “The guy has to be peppered and salted hot! - Only 8 sheets have appeared "
Theodor Schmalz Correction of a passage in the Bredow-Venturinische Chronik; and the two on it “The book is written against the honestly striving for virtue, the fatherland in need, and thus against virtue. [...] goose, pork and dog lard; But everything without salt! "
Saul Ascher Germanomania "Woe to the Jews if you hold fast to their Judaism and want to mock and revile our folklore and Germanness!"
Karl Christian Ernst Count von Bentzel-Sternau Jason
Zacharias Werner Martin Luther or the consecration of strength , the sons of the valley
Karl August von Wangenheim The idea of ​​the state constitution with special consideration for the old state constitution of Württemberg etc. "Man submits and rejoices the master clearly and obviously."
Code civil "If you attack bad luck, you defile yourself!"
Justus Friedrich Wilhelm Zachariae About the Code Napoleon
Carl Leberecht Immermann A word to heart (against the fraternity of Halle)
Franz Daniel Friedrich Wadzeck , Joachim Gottfried Wilhelm Scheerer , "and all other writing, screaming and silent enemies of the laudable art of gymnastics" against gymnastics “On fire with the wretches! Into the fire! "
The statutes of the nobility chain “The chain of inhibitions of freedom, truth and justice! A real chain of hell! "
Allemannia and other magazines and newspapers “Who wants all kinds of men and teams, but not a German fatherland; the disguised woman who wears such a name on the helmet and fog cap "
Hessian soldier braid
"Schnürleib" of a Prussian Uhlan "The hero and Kraft-Ulan put on a lace body so that the good man's heart can't fall into the pants"
Austrian corporal staff

consequences

Roediger's "fire speech" attracted attention on its own. It was relocated and sold out quickly. She was used by opponents and sympathizers of the fraternity to assess the events. As a result, Roediger also found a scholarship.

The new chief director of the Prussian police ministry, Karl Albert von Kamptz, assessed the speech after a detailed analysis as "state criminal". In a “Discussion on the Public Burning of Pamphlets” Kamptz demanded “that they [the burning] be committed to all, especially unfaithful and shameful crimes, e.g. B. should be introduced for the works of public teachers and histrions [sic!], Who have been employed by the state to educate the young citizens into loyal citizens and useful public servants, but do not fulfill this provision, but give them the poison of their demagogic principles at an early stage breathe in! ”With this, von Kamptz aimed at the liberal professors who supported the fraternity, and referred to the Prussian land law that was in effect at the time , which made it possible to burn books to combat political opponents. Von Kamptz saw the burning of valid legal texts - especially his own collection of police laws - as a "libel of majesty" and accused Grand Duke Karl August that, by tolerating the event, he had made it possible for his own laws "to be publicly mocked and insulted."

Even the Russian envoy David Maximowitsch Alopaeus saw in the speech to his horror "the desire for a general republican constitution was expressed aloud."

As a result, the professors present at the Wartburg Festival were increasingly put under pressure and were gradually eliminated. Only Lorenz Oken clearly stood in front of the students:

“Because the croaking, as if the burning of books had a flaw to it, to which even the friends heard and therefore thought that it was better in the background, is in our ears a clatter of lamentation of our sweet age. No! It is precisely this fire that is the appearance of the festival; it is this which gives him rank; and it is this who gives strength to our youth; and this is what Germany once gave to itself! Great things are never in order (especially in yours) and woe to the world if it loses or even suppresses great things - or rather only wants to suppress them; because frogs like you only kick because a higher force holds their paws between two fingers! No Guller has yet been awakened by your stealthy or quackery. A people must move if they are to think, and they move when they think and the more they think, the more they move; because the people are not stiff scholars who for the most part only think one way, do not think much, and start thinking like we will soon - have to. Life is fresh, youthful and flexible, and humanity is eternal youth, which can so little be kept on track that a stiff Staatler fears as a sprightly, skillful and capable boy from his hypochondriac father, unless he is lock him up and rob him of the light, or break his leg in two. "

Maßmann was sentenced to eight days in jail, previously he wrote about the cremation in his defense letter:

"We wanted to burn and have burned [...] the principles and false doctrines of domination, bondage, bondage, unmanliness and youthfulness, secrecy and blind stealth, the caste spirit and drills, the creations of the henchman, court, braid, lacing and wig devil, the shame of life and the fatherland. "

- Hans Ferdinand Maßmann, January 21, 1818

After the murder of August von Kotzebue by Karl Ludwig Sand two years later , the fraternities were banned on the basis of the Karlsbad resolutions (see the persecution of demagogues ).

reception

The Wartburg

Contemporary

Dietrich Georg von Kieser and above all Johann Wolfgang von Goethe - then Minister of State - expressed their applause for Roediger's speech. Goethe later explained that at a meeting with Roediger he had to keep to himself "not to fall around the dear boy [...]". The burning of Kotzebue's book filled his rival Goethe with satisfaction, which he immortalized in a mocking poem:

The same. [meaning Kotzebue]
Eisenach, October 18, 1817

You have done it long enough, wrote
wickedly of the high,
Would have liked to have brought the deepest wickedness
equal to The Most High.
That was
what your contemporaries, I mean, the able-bodied, annoyed: You
always enjoyed honor and happiness.

But St. Peter thought
you would have liked to have made him small,
Has sent you an evil spirit, Who drives your
native spirit away,
That you scolded your own people.
The youth have rewarded you for it:
Every now and then they came together
to condemn you in heaps;
St. Peter rejoices in your flames.

On the other hand, one can read in Goethe's correspondence about "the nasty Wartburg fire stench [...] which all of Germany feels bad". This is probably also due to the growing political pressure that forced Goethe to restrain and diplomatic mediation.

Karl Wilhelm von Fritsch , Minister of State of the Grand Duchy of Saxony-Weimar-Eisenach , defended the Wartburg Festival and saw any political statements such as the burning of books as "accidens" and "escapades". His colleague and leading Minister of State Christian Gottlob von Voigt also wrote that “everything was serious, except perhaps the jokes about the fire on the mountain”, the latter being a slip-up due to “student enthusiasm”. In response to the resentment of foreign politicians, Karl von Conta finally wrote a reply.

Heinrich Heine , who himself briefly belonged to a fraternity, commented on the incident as follows:

“On the Wartburg the past croaked its obscure raven song, and by torchlight stupid things were said and done that were worthy of the most stupid Middle Ages! (...) That limited Teutomanism prevailed at the Wartburg, which greeted a lot about love and faith, but whose love was nothing more than hatred of the stranger and whose belief consisted only in unreason, and which in its ignorance could not invent anything better than books to burn! [...] The very person who suggested the book-burning at the Wartburg was also the most ignorant creature that ever did gymnastics on earth and published old German readings: in fact, this subject should have thrown Bröder's Latin grammar into the fire! "

- Heinrich Heine: Ludwig Börne . A memorandum. Fourth book, 1840.

The famous quote from Heine “where you burn books, you burn people in the end” from his work Almansor from 1821, contrary to popular belief, does not refer to the Wartburg Festival, but to the burning of the Koran during the Spanish Reconquista around 1500.

Günter Steiger (1925–1987) found that the media reports were initially "almost entirely positive". A little later, around the beginning of November 1817, journalistic attacks began. For example, on November 27, 1817 , the Neue Speyerer Zeitung prefaced a letter to the editor that weighed in on the occurrences:

“If you hear the news from Berlin, you would think that a true witch's night had been celebrated on the Wartenberg, for which 600 red-capped students drove up on goat horns, broomsticks and stove forks, and where nothing less was in view than the moon to tear down from the sky and to excite wild storms over earth and sea. "

- Neue Speyerer Zeitung, November 27, 1817

science

Heinrich von Treitschke - himself a member of the Bonn fraternity, Frankonia - described the book burning as “indescribably absurd farce, in itself no worse than many similar outbursts of academic rawness, only questionable because of the excessive arrogance and Jacobin intolerance that are evident in the abuse of young people announce. ”He quotes Freiherr vom Stein and Barthold Georg Niebuhr with comments that were against the cremation campaign.

According to Günter Steiger, Roediger's speech began as a “clearly profiled demonstration” following the rather popular festival-like character of the previous events. In the speech, the “outrage over the injustice of the present [...] broke through with elementary force”, the speech became “the sharpest expression of student rebellion”. The German people "came of age in the defensive struggle against foreign oppression [...] and [came] to the awareness of their own strength, from which [...] the right of participation in the fate of the fatherland is derived". At the same time, this “protest without a program” lacked a “concrete political objective and orientation”.

The historian Hans-Ulrich Wehler suspects that Jahn, who was not present at the Wartburg Festival, was the intellectual originator of “that confused mixture of anti-conservative protest, German cult, Francophobia and hatred of Jews”.

The essayist Peter Hacks noted that without exception all authors concerned were supporters of Napoleon or his views and goals. The social scientist Gerhard Schäfer refers to it and sees a "hatred of the backward völkisch-German nationalists in the wake of Jahn for the Bonapartist universalists".

Anti-Judaism

Modern anti-Semitism research sees the burning of the book “Germanomania” by the Jewish writer Saul Ascher under the exclamation “Woe to the Jews [...]” in the line of tradition of religiously motivated anti-Judaism . In student associations, this led to racial anti-Semitism and the exclusion of Jews in the 1920s at the latest and is therefore in the context of the crimes of National Socialism. Heinrich Heine's contemporary sentence, "Where you burn books, you burn people in the end" is also often quoted in this context, although it does not refer explicitly to the book burning at the Wartburg Festival. According to the educational scientist Benjamin Ortmeyer , the “entire period between 1814 and 1848 [...] was not in vain and not by chance the central source of discovery for the Nazis”.

Saul Ascher, who, with Germanomania , turned against anti-Judaism and the supposed antithesis between Germans and Jews of his time, responded to the burning in 1818 with the writing Die Wartburgfeier .

In his biography of Hans Ferdinand Maßmann, Joachim Burkhard Richter describes it as “excessive” to declare the book burning an “anti-Semitic beacon”. Jews were not mentioned in Maßmann's works from before the Wartburg Festival. In his opinion "the work [Ascher] was more marginal".

Peter Kaupp points to the religious motivation of the original fraternity and thereby emphasizes the difference between religiously determined anti-Judaism and anti-Semitism, which he equates with the racial anti-Semitism of the late 19th and early 20th centuries. Furthermore, in several university towns the admission of Jews to fraternities was initially possible, elsewhere it was excluded. Under the impression of state persecution with the Karlovy Vary resolutions from 1819, Jews were refused admission. These regulations were abandoned between 1827 and 1831 so that Jews could and were accepted into all fraternities. Therefore, no consistent line can be drawn on anti-Semitism of the 20th century.

In the handbook of anti-Semitism , the burning of Ascher's “Germanomania” is assessed differently. According to the historian Werner Treß, these events gave the Wartburg Festival an "anti-Semitic dimension", the historian Ulrich Wyrwa - who, in addition to Ascher, proclaimed other Jewish authors who were affected by the book burning - describes the process as an "anti-Jewish scandal". The sociologist Werner Bergmann , on the other hand, assumes that Jahn added Ascher's book to the cremation list “as a direct reaction to Ascher's attacks and his» Frenchism «[...] and less than an action directed against Ascher as a Jew”.

References to the book burnings of 1933

In many cases, references were made between the book burning in Germany in 1933 and the Wartburg Festival. The German student body , which is largely responsible for the former , made this reference itself in the preparations for the campaign "against the un-German spirit" and tried to place itself in a historical tradition. In particular, the Nazi student functionary and fraternity member Gerhard Krüger wanted to build historical bridges.

In this context, members of the opposition from the Nazi era, liaison critics and historians often mentioned a central role played by student associations and in particular fraternities in the 1933 campaigns. However, in no university location were connections involved in the book burnings from an organizational point of view, and only in Berlin did entire activities of connections take part in the burns.

The political scientist Alexandra Kurth nevertheless sees a line of tradition from 1817 to 1933:

"The book burnings of 1817 and 1933 clamp together [...], as it were, the development and radicalization of völkisch-nationalist thinking and testify to the continuity of the anti-liberal and anti-democratic spirit."

- Alexandra Kurth, in: Blood and Paukboden. Eine Geschichte der Burschenschaften , Frankfurt aM 1997, p. 116, quoted from

The GDR historian Günter Steiger commented as follows:

"In [...] the [...] tendency, the burning of 1817 [...] differed fundamentally from the notorious book burning in May 1933. This [...] action, as is well known, opened the dictatorship of an extremely reactionary movement and turned against Germany's most progressive writer, was organized according to plan from above and 'answered' the problem of freedom unceremoniously in the sense of affirmation of political terror. "

- Günter Steiger, Urburschenschaft and Wartburgfest , 2nd edition, Leipzig 1991, p. 126; quoted after

The historian Helma Brunck noted that the Nazi students presented themselves as "the real followers of the tradition of 1817, not unlike the FDJ who tried to usurp and instrumentalize the tradition of the original fraternity after 1950". “As one of the earliest political statements in Germany, the Wartburg Festival and the book burning, their signaling and symbolic function, were obviously extremely important at all times, especially since very different political objectives could be projected into them, abstract terms such as unity and freedom could be interpreted in completely different ways and in subsequently created the basis of legitimation for current politics. "

Historian Peter Kaupp pointed out that in the 1933 book burning, corporates were both perpetrators and victims. The former included Joseph Goebbels , Alfred Rosenberg , Gerhard Krüger , Hans Karl Leistritz and Fritz Hippler , the latter included Sigmund Freud , Alfred Kerr , Ferdinand Lassalle , Karl Marx , Franz Mehring , Magnus Hirschfeld , Egon Erwin Kisch , Heinrich Heine and Franz Oppenheimer .

The incineration of military items

Steiger like Kaupp point out the difference that the aim of the book burning of 1933 was the physical destruction of the hated books that were systematically collected from the libraries and transported to the fires, and indirectly their contents and authors. In contrast, the cremation of 1817 should be understood as a symbolic expression of dislike. In the incineration of military objects in 1817, Steiger sees an anti-militarist trait, which is astonishing because of the many veterans and supporters of the idea of ​​a “people in arms” and stands in stark contrast to the book burning in 1933. In addition, the slogan from 1933 “We demand censorship!” Is in contrast to the free ideals of the fraternity. Due to the "different historical contexts", Werner Treß considers it "misleading to assume a real continuity of the book burnings of 1520, 1817 and 1933."

The literary scholar Theodor Verweyen sees some solid indications for calling the book burning of 1933 a historical singularity - similar to the singularity of the Holocaust . These included the “scale of the destroyed book culture”, the extent of the areas of science and culture affected, the intensity of the authors' exclusion, the “systemicity of implementation, state and official support, the breadth of social support” and finally “the extent of the Destructive Will ". While previous book burnings were mostly symbolic acts, the book burnings of 1933 were “liquidation in re”, “anticipation of real human extermination in a systematic, planned execution”.

Gerhard Schäfer sees references to 1933 as ambivalent. He refers to the legal situation in 1817, which made book burnings possible as a punishment, and sees it as problematic to reproach the students of 1817 with the subsequent collection of their book burning by the National Socialists.

literature

  • Ernst Jung: Wartburg Festival 1817. Departure to German unity (= Germany and Europe, Volume 21). State Center for Political Education, Stuttgart / Vaihinger Typesetting and Printing, Wimmershof, Vaihingen / Enz 1991 OCLC 75342601 .
  • Klaus Malettke (Ed.): 175 years of the Wartburg Festival. October 18, 1817 - October 18, 1992 (= representations and sources on the history of the German unity movement in the nineteenth and twentieth centuries , volume 14). Winter, Heidelberg 1992, ISBN 3-533-04468-8 .
  • Bernhard Sommerlad : Wartburg Festival and Corps students. In: then and now . 24, 16-42 (1979).
  • Günter Steiger: Departure - Urburschenschaft and Wartburg Festival. Urania, Leipzig 1967, OCLC 4296001 .

Web links

Wikisource: Vom Wartburgfest  - Sources and full texts

Individual evidence

  1. ^ Werner Tress: Wartburg Festival . In: Wolfgang Benz (Ed.) Handbook of Antisemitism , Vol. 4: Events, Decrees, Controversies . de Gruyter Saur, Berlin 2011, ISBN 978-3-598-24076-8 , p. 435.
  2. ↑ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century , de Gruyter, Berlin 1992, p. 72.
  3. ^ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century. De Gruyter, Berlin 1992, p. 75. (Dissertation Berlin 1989)
  4. ^ Klaus Malettke : On the political significance of the Wartburg Festival in early liberalism . In: Klaus Malettke (Ed.): 175 Years of the Wartburg Festival, October 18, 1817 - October 18, 1992 , Heidelberg 1992, p. 23.
  5. ↑ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century , de Gruyter, Berlin 1992, p. 75.
  6. ↑ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century , de Gruyter, Berlin 1992, p. 73.
  7. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, p. 106.
  8. ^ Jutta Krauss: The Wartburg Festival of the German fraternity , Schnell + Steiner, 2011, pp. 16-17.
  9. ↑ “So then everyone's feelings poured out into a loud glory! Lovely! When the speaker had finished, and with impetuous joy the young men, who were moved, threw each other into each other's arms, as if led by an invisible spirit. The Landsturmmen, who had their own cheering fire close by, had all come over during the speech and mingled with the crowd, immersed and baptized in the stream of general enthusiasm. "Carl Hoffmeister: Description of the festival at the Wartburg. Letter from a well-meaning person, printed in Germany and for Germans in 1818 , 1818, quoted from Angela Luise Heinemann: Students on the move - the emergence of the Jena Urburschenschaft and the Wartburg Festival as a media presentation . In: Harald Lönnecker (Ed.): "To have always served Germany is our highest praise!" Two hundred years of German fraternities. A commemorative publication for the 200th anniversary of the fraternity's founding day on June 12, 1815 in Jena , Heidelberg 2015, p. 55.
  10. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, p. 107.
  11. ↑ Text can be found, for example, in the morning paper for educated stands , issue of November 8, 1817, available from Google Books .
  12. ^ A b Peter Kaupp: "All the world to the delightful example" The Wartburg Festival of 1817 and its effects on the democratic German constitutions , online publication of the Society for Burschenschaftliche Geschichtsforschung , Dieburg 2003, p. 7.
  13. ^ Robert Wesselhöft : History of the Jenaische Burschenschaft , edited and commented by Peter Kaupp and Klaus Malettke , p. 266, footnote 55. In: Klaus Malettke (Ed.): 175 Years of the Wartburg Festival, October 18, 1817 - October 18, 1992 , Heidelberg 1992.
  14. ^ A b c Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, p. 111.
  15. ↑ Peter Kaupp: "There, where books are burned ..." . In: Studentenkurier of the Association for German Student History, issue 2/2008, p. 7.
  16. ^ Paul Wentzcke : The Wartburg Festival on October 18, 1817 . In: History of the German Burschenschaft , Volume 1, Heidelberg 1919, pp. 216–218.
  17. ↑ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century , de Gruyter, Berlin 1992, p. 75.
  18. ↑ Angela Luise Heinemann: Students on the move - the emergence of the Jena Urburschenschaft and the Wartburg Festival as a media staging . In: Harald Lönnecker (Ed.): "To have always served Germany is our highest praise!" Two hundred years of German fraternities. A commemorative publication for the 200th anniversary of the fraternity's founding day on June 12, 1815 in Jena , Heidelberg 2015, p. 57.
  19. ↑ Hans Ferdinand Maßmann: Short and truthful description of the big boys' festival on the Wartburg near Eisenach on the 18th and 19th of the Victory Moon in 1817. Along with speeches and songs. 1817.
  20. ↑ This probably means the waisted kurtka ; see. Markus Bernauer (ed.): Jean Pauls Complete Works. Historical-critical edition , Section IV, Vol. 7: Letters to Jean Paul 1815 to 1819 . Akademie-Verlag, Berlin 2013, p. 595.
  21. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburgfest , Leipzig / Jena / Berlin 1967, pp. 109–110.
  22. ↑ He received 200 thalers and a promise for a permanent position from the Prussian government director Fernow from Gumbinnen in East Prussia.
  23. ↑ Friedrich Förster: Comments against the alleged legal discussion of Herr von Kamptz about the public burning of pamphlets. In: Nemesis. Journal of Politics and History. Volume 11/3, pp. 315-350.
  24. ^ Klaus Malettke : On the political significance of the Wartburg Festival in early liberalism . In: Klaus Malettke (Ed.): 175 Years of the Wartburg Festival, October 18, 1817 - October 18, 1992 , Heidelberg 1992, p. 24.
  25. ↑ "Ew. It is therefore royal majesty that is publicly burned in your own country, by your own servants, by your own subjects, or, according to those fire censors, publicly mocked and insulted are. ”quoted from Günter Steiger : Aufbruch - Urburschenschaft and Wartburgfest , Leipzig / Jena / Berlin 1967, p. 113.
  26. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, p. 110.
  27. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburgfest , Leipzig / Jena / Berlin 1967, pp. 127–128.
  28. ↑ Johann Wolfgang von Goethe: Goethe's entire works in forty volumes , volumes 5–6, p. 162.
  29. ^ Goethe's attitude to the fraternity meeting of 1817 .
  30. ↑ Hans Tümmler : The consequences of the Wartburg Festival for the Lord of the Castle, Grand Duke Carl August of Saxe-Weimar, his state and the University of Jena . In: 175 Years of the Wartburg Festival, October 18, 1817 - October 18, 1992 , Heidelberg 1992, pp. 174–175.
  31. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburgfest , Leipzig / Jena / Berlin 1967, pp. 128–130.
  32. ^ Heinrich von Treitschke : German History in the Nineteenth Century , Volume 2, edited and commented by Hans-Georg Balder as a fraternity and Wartburg Festival 1815-1817 , An extract from the history of the Germans, Bonn, 2017, p. 46.
  33. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, pp. 106-109.
  34. ↑ Hans-Ulrich Wehler: German history of society , Vol. 2: From the reform era to the industrial and political "German double revolution". CH Beck, Munich 1987, p. 335.
  35. ↑ a b Gerhard Schäfer : The early fraternity movement , in: Blood and Paukboden - A history of fraternities , Frankfurt am Main 1997, pp. 26–31.
  36. ^ Werner Tress: Wartburg Festival . In: Wolfgang Benz (Ed.) Handbook of Antisemitism , Vol. 4: Events, Decrees, Controversies . de Gruyter Saur, Berlin 2011, ISBN 978-3-598-24076-8 , p. 434 f. (accessed via De Gruyter Online)
  37. ↑ Benjamin Ortmeyer : Where you burn books, you also burn people; Heinrich Heine and the Wartburg celebration - on the occasion of the 70th anniversary of the book burning on May 10, 1933 , online publication at the University of Frankfurt, p. 10.
  38. ^ André Thiele : Against the eternal German hatred . In: Die Zeit , issue 45/2015, November 9, 2015, accessed online on July 13, 2017.
  39. ↑ Joachim Burkhart Richter: Hans Ferdinand Maßmann - Old German Patriotism in the 19th Century , de Gruyter, Berlin 1992, pp. 77-78.
  40. ↑ Peter Kaupp: Burschenschaft und Antisemitismus , online publication of the Society for Burschenschaftliche Geschichtsforschung , Dieburg 2004, pp. 4–9.
  41. ↑ a b Ulrich Wyrwa : Deutsche Burschenschaften , in: Wolfgang Benz (ed.): Handbuch des Antisemitismus , Vol. 5: Organizations, Institutions, Movements , Berlin 2012, pp. 138–140.
  42. ^ Werner Tress : Wartburg Festival . In: Wolfgang Benz (Hrsg.): Handbuch des Antisemitismus . Vol. 4: Events, Decrees, Controversies , Berlin 2011, pp. 434–435.
  43. ^ Werner Bergmann : Jahn, Friedrich Ludwig . In: Wolfgang Benz (Ed.): Handbuch des Antisemitismus , Vol. 2/1: Personen , Berlin 2009, p. 406.
  44. ^ Helma Brunck: Between heroization and instrumentalization - the fraternities between the two world wars . In: Harald Lönnecker (Ed.): "To have always served Germany is our highest praise!" Two hundred years of German fraternities. A commemorative publication for the 200th anniversary of the fraternity's founding day on June 12, 1815 in Jena , Heidelberg 2015, p. 995 and p. 1006.
  45. ^ Helma Brunck: Between heroization and instrumentalization - the fraternities between the two world wars . In: Harald Lönnecker (Ed.): "To have always served Germany is our highest praise!" Two hundred years of German fraternities. A commemorative publication on the 200th anniversary of the fraternity's founding day on June 12, 1815 in Jena , Heidelberg 2015, p. 1007.
  46. ↑ a b c d Peter Kaupp: "There, where books are burned ...". In: Studentenkurier 2/2008, p. 7.
  47. ^ Helma Brunck: Between heroization and instrumentalization - the fraternities between the two world wars . In: Harald Lönnecker (Ed.): "To have always served Germany is our highest praise!" Two hundred years of German fraternities. A commemorative publication for the 200th anniversary of the fraternity's founding day on June 12, 1815 in Jena , Heidelberg 2015, pp. 1009-1010.
  48. ^ Günter Steiger : Aufbruch - Urburschenschaft and Wartburg Festival , Leipzig / Jena / Berlin 1967, p. 116.
  49. ↑ Werner Treß: Introduction , In: Werner Treß (Ed.): Burned Books 1933 , Bonn 2009, p. 10.
  50. ^ Theodor Verweyen : Book Burnings - A lecture on the occasion of the 65th anniversary of the "Action Against the Un-German Spirit" , Heidelberg 2000, pp. 207-210.