Abstract. The discovery of X-ray diffraction is reviewed from the perspective of the contemporary knowledge in 1912 about the nature of X-rays. Laue's inspiration that led to the experiments by Friedrich and Knipping in Sommerfeld's institute was based on erroneous expectations. The ensuing discoveries of the Braggs clarified the phenomenon (although they, too, emerged from dubious assumptions about the nature of X-rays). The early misapprehensions had no impact on the Nobel Prizes to Laue in 1914 and the Braggs in 1915; but when the prizes were finally awarded after the war, the circumstances of 'Laue's discovery' gave rise to repercussions. Many years later, they resulted in a dispute about the 'myths of origins' of the community of crystallographers.
IntroductionThe discovery of X-ray diffraction in crystals a hundred years ago, and the ensuing birth of the new specialities of X-ray spectroscopy and X-ray crystallography, have been praised and reviewed on numerous occasions, most extensively half a century ago in P. P. Ewald's Fifty Years of X-ray Diffraction (Ewald, 1962). The pioneers were awarded with the Nobel Prize in physics as early as 1914 and 1915: Max von Laue, who had suggested in spring 1912 the -now famous -experiments performed by Walter Friedrich and Paul Knipping, 'for his discovery of the diffraction of X-rays by crystals'; William Henry Bragg and William Lawrence Bragg, father and son, 'for their services in the analysis of crystal structure by means of X-rays' (Nobel Prizes, 1914. Few other discoveries received such swift recognition and widespread praise.The reconstruction of the events that led to Laue's idea in 1912 have provoked critical scrutiny. The science historian Paul Forman challenged the 'clan of X-ray crystallographers' with a 'critique of the myths' that he discerned in their accounts of the discovery. Ewald's Fifty Years Festschrift, dedicated to the International Union of Crystallography, and other celebratory reviews of the events in 1912, according to Forman, served the purpose of maintaining a disciplinary identity among the crystallographers. "This circumstance, and its evident social function of reinforcing a separate identity, strongly suggests that the traditional account may be regarded as a 'myth of origins', comparable to those which in primitive societies recount the story of the original ancestor of a clan or tribe" (Forman, 1969, p. 68). In turn, Ewald regarded this interpretation as "the myth of the myths". Forman failed, in Ewald's view, "to appreciate the vagueness of the physical information confronting Laue before the experiment. To make his interpretation plausible, the author repeatedly aggrandizes statements taken from the literature, especially from Laue's Nobel Lecture and from the Festschrift for the semicentennial of the discovery. These unjustified accents, needed in support of his main thesis, show that his scheme is pre-conceived, artificial, and unnecessary" (Ewald, 1969, p. 81).From these passages it is apparent that a review of the discovery of...