10 May 1933: Where they burn books, they will ultimately burn people

Exactly ninety-three years ago, on May 10, 1933, Nazi Germany staged one of its earliest and most symbolic assaults on intellectual freedom. Presented as a spontaneous outburst of student zeal, the book burnings were in fact a carefully orchestrated campaign to “purify” German culture and bring it into line with National Socialist ideology.

The initiative was led by the Deutsche Studentenschaft (DSt), the German Student Union, which by May 1933 had fallen firmly under Nazi control. The ideological direction and media amplification came from Joseph Goebbels’ Ministry of Public Enlightenment and Propaganda. At the Berlin bonfire, Goebbels proclaimed that “the era of extreme Jewish intellectualism is now at an end,” framing the event as a cultural turning point.

Operationally, the campaign was coordinated by the DSt’s Main Office for Press and Propaganda, under student leader Hans Karl Leistritz (often misattributed in some accounts), while members of the SA and SS ensured order and visibility at the rallies. What unfolded was not a single evening of spectacle but the culmination of a structured four-week programme titled the “Action against the Un-German Spirit.”

The campaign began on April 12 with the publication of twelve theses—deliberately echoing Martin Luther, denouncing “Jewish intellectualism” and calling for a racially defined German literature. Central to the effort were blacklists compiled by librarian Wolfgang Herrmann, identifying works deemed “un-German,” including those classified as “asphalt literature,” a derogatory term for modern, urban, and socially critical writing.

During the burnings, students ritualised the destruction by reciting “fire oaths” (Feuersprüche), each tailored to the author being condemned. When works by Sigmund Freud were thrown into the flames, for example, they denounced the “overvaluation of sexual life,” illustrating how ideological messaging accompanied the physical annihilation of texts.

The targets spanned a wide intellectual spectrum, uniting literary, scientific, and political figures under the label of cultural subversion. Among them were Erich Maria Remarque, condemned for his pacifism; Karl Marx and Rosa Luxemburg, for their political thought; and writers such as Heinrich Mann, Bertolt Brecht, Kurt Tucholsky, Alfred Döblin, and Stefan Zweig, whose works challenged nationalism or authoritarianism. Even figures like Albert Einstein and Sigmund Freud were attacked as representatives of “Jewish science,” while international authors such as Ernest Hemingway and Jack London were included for their perceived ideological nonconformity. The inclusion of Helen Keller, whose social justice writings provoked particular hostility, underscored the breadth and arbitrariness of the purge.

The international response was immediate and forceful. In New York City, more than 100,000 people demonstrated against what was widely described as the “death of the mind,” while organisations such as the American Jewish Congress organised protests and boycotts. In exile, German intellectuals sought to preserve what had been destroyed: in 1934, the Deutsche Freiheitsbibliothek in Paris began collecting copies of banned works to ensure their survival.

The events of May 10 quickly assumed a grim symbolic significance. Heinrich Heine’s earlier warning – “Where they burn books, they will ultimately burn people” – proved to be less a metaphor than a prophecy, foreshadowing the far greater crimes that would follow.