A NEW SCIENCE
20
education. Finally Bronya, who had married in the meantime, was
able to convince her sister to come to Paris and live with her.
It was hard for Maria to leave her homeland, and especially to
leave her father. Promising him that she would return to follow a
teaching career in Poland, Maria took the long train journey to
Paris. She enrolled at the University of Paris (the Sorbonne) in the
fall of 1891, using the French form of her name, Marie.
e busy household of Bronya and her husband Casimir
Dłuski made it di cult for Marie to concentrate. Further, the
home was not close to the Sorbonne. A er some months Marie
moved into her own quarters nearer to the university. ere she
took on a sparse, monastic existence, necessitated by poverty but
agreeable to her own inner desires. Her studies, seasoned with
social interludes with the expatriate Polish community, became
her existence.
As so o en happens with those who give up the outward practice
of their religion, the inner forms remain, indelible marks upon char-
acter. While professing a tolerant agnosticism, Marie Skłodowska
took on the behavior of one dedicated to the religious life. Her gar-
ret room became her monastic cell; her studies became her devotion.
She increasingly clothed herself in plain, simple garments, preferably
black, the color of self-denial and the prescribed uniform of clerics
and nuns. “Peace and contemplation,” she later remarked, were “the
true atmosphere of a laboratory,” with laboratories already designated
as “the temples of the future” by French chemist Louis Pasteur.
1
In place of existential truth and moral sanctity, Marie sought
scienti c truth and scienti c probity. She refused to a ack reli-
gion, admi edly envying those who found faith easy. roughout
her life her inner stance remained religious to the core, with the
pursuit of science replacing the traditional goals of religion and the
laboratory replacing the sanctuary.