Joseph Bédier opens his 1915 pamphlet with a methodological declaration: he will prove German violations of the law of nations using only German sources. A professor at the Collège de France and a trained paleographer, Bédier applies the same critical scrutiny he would to an ancient chronicle, examining confiscated war diaries and official reports. The result is a work that functions simultaneously as a wartime polemic and a documentary exercise in source criticism.

A Self-Imposed Evidentiary Constraint

Bédier explicitly refuses to cite French or Belgian testimony, which he calls “true though I know it to be.” Instead, he draws evidence from German war diaries—specifically those kept under Article 75 of the German Army's field service regulations—captured from prisoners. His rationale is tactical: no German, he claims, can refute his own country's documents. The approach gives the pamphlet a distinctive rhetorical structure: accusation is channeled through the enemy's own words, turning captured diaries into courtroom exhibits.

The translator, Bernhard Harrison, preserves Bédier's scholarly tone. The text includes references to plates (reproductions of diary pages) and to the work of the Marquis de Dampierre, an archivist preparing a fuller collection. Bédier's method is forensic: he treats each diary entry as a piece of material evidence, subject to the same authentication he would use for a medieval charter.

The Diary of Private Paul Glöde

One of the most striking excerpts comes from the diary of Private Paul Glöde of the 9th Battalion of Pioneers. Dated 12 August 1914, it describes the destruction of Belgian villages and the execution of civilians. Glöde writes of “heaps of dead men and women who had been executed after trial” and notes that “mutilation of the wounded is the order of the day.” Bédier juxtaposes this with the claim that the diary was written only eight days after the invasion of Belgium.

The diary entry is notable for its tone: Glöde expresses sadness for the inhabitants, yet records atrocities as routine. Bédier uses this to argue that such acts were not spontaneous but systematic. The passage also reveals a tension between the soldier's personal voice and the official culture that permitted—or encouraged—such violence.

The Königsbrigade Article and Public Complicity

Bédier describes a newspaper article written by a German soldier of the 154th Regiment, celebrating his unit as worthy of the name “Königsbrigade.” The article ends with a prayer of thanksgiving and was submitted to a lieutenant who certified it with his seal. Bédier then asks his reader whether such an article could appear in any country other than Germany, implying that the public celebration of violence was uniquely German.

This section shifts the focus from battlefield acts to the home front. The article was published in the town of Jauer, where editors, compositors, and readers participated in its dissemination. Bédier's argument here is that the atrocities were not merely tolerated but celebrated, forming part of a broader cultural complicity. The rhetorical question—“can he imagine such an article being printed in his own language?”—is designed to provoke the reader into recognizing a difference in national character.

Bédier's pamphlet is best read as a document of its moment: a wartime argument built on a narrow but carefully chosen evidentiary base. Readers should note that the excerpts are incomplete—the full text includes additional diary entries and official documents. The work's value lies less in its conclusions than in its method: the attempt to let the enemy's own words serve as proof. For those interested in the history of propaganda or the use of documentary evidence in polemics, this is a revealing case study.