In the early part of 1820, Madame Dupin the elder fell seriously ill, and, believing that her life would soon close, she desired her granddaughter's return to Nohant. The lapse of time and the more serious disposition of the latter were calculated to help Aurore in the cares of the household that now devolved upon her, and in the nursing of her grandmother, to whom she devoted herself assiduously during the ten months that remained of her life. Her religious enthusiasm underwent some abatement after her return, and the temporary absences from Madame Dupin's bedside were spent in melancholy reverie, interrupted by active exercise. At the convent, she had been counselled by her spiritual adviser not to entertain the idea of a nun's life, for which she had expressed a desire, but to yield to temporal and physical diversions. At home, she adopted a middle course, neglecting neither her religious nor her temporal duties, while still bent on taking the veil at a later period. It was at this time that she was taught horseback riding by her half-brother Hippolyte, who had become a cavalryman. This exercise became her favorite pastime, and by it she was able to break the monotony of her life and enjoy the beauties of the surrounding country, which, in its peaceful charm and its succession of gentle scenes, was in harmony with her contemplative mind, and evoked the spirit of poetry within her. The consciousness of the insufficiency of the education she had hitherto received now became apparent to Aurore, and she determined to effect her own instruction. She therefore read eagerly, her convent teaching and experience inclining her first to study works of Christian doctrine and practice, though she pursued her reading with great indefiniteness of plan. The perusal and comparison of the _Imitation of Christ_ with that of Chateaubriand's _Génie du Christianisme_ involved her in serious doubts and apprehensions; her faith in Catholicism was at least sincere, but the reasonings and discrepancies she found in these works were such as to appeal to her intelligence while puzzling her faith in the doctrines. In the orderly obedience to the teachings of the Romish church rendered in the quiet convent, there was nothing to weaken the faith in the system; but face to face with the practice of its tenets, and in view of its inconsequence, apparently, in the lives of the country people by whom she was surrounded, formidable difficulties arose in her conscience. The same wholeness of character and independence of judgment that had hitherto marked her conduct forbade her to give adhesion to principles which were at variance with her reason and conscience. To her, the practice of the confession and the doctrine that salvation could be obtained only by those within the pale of the orthodox Catholic communion were absolutely unacceptable. In her eager search for the truth, she studied the works of the philosophers--Aristotle, Montaigne, Bacon, Pascal, Bossuet, Locke,