Extract III from „Entschwörungstheorie“

As counter-concept to the „disquietude“ of revolt and revolution the late 18th century conservatives drew a picture of the „quiet“ of a seemingly harmonic order of subjects. This picture had previously not been there at all, Bieberstein describes it as „über-sharp elaborated image of world and man“ and as a „conscious antithesis to the human rights firstly made a political program in the Declaration of Independence.“ In a certain way this process looks like simple fronting, as moving together in the face of the same enemy. But this enemy didn‘t exist as such. Though the Illuminati and a minority of Freemasons did their share in accelerating social change there is no doubt that the revolution was a product of the social order to which alternatives had not been thinkable, it was not the result of something invading from the outside.

This tendency of outsourcing though is typical for late 18th century German propagandists of the conspiracy thesis. From reading Abbé Le Franc (Paris 1792) Bieberstein concludes „that in French counter-revolutionary circles the origin of the revolution was, other than among Germans, definitely located in France. This circumstance alone suggests that the anti-Freemason conspiracy thesis was developed in Germany.“

But Germany? Haven‘t the two most infamous and influential conspiracy theories about the Illuminati been written by the French Catholic Barruel and the Scottish Protestant Robeson? No, by accepting this version we already adopted the conspiracy fans‘ story as this is merely the self-display of later days‘ believers. The actual story of the formation of modern day conspiracy theory, as far as we can reconstruct it, asks completely different questions than ones about the possible continuous existence of the Illuminati order. It asks questions about the preconditions that made German counter-revolutionaries the constructors of modern conspiracy ideology.