has increased decidedly since the accession of Habib Ullah--represents the sole quarter from which might arise disturbing elements. Under Abdur Rahman the power of the priests was held in check; his rugged independence did not permit him to brook, even covertly, the exercise of priestly authority. The Church restrained, he was able to proceed with the work of curtailing the rights and privileges of the chiefs who, at one and the same time, had been a source of strength or of danger to his predecessors. Prompt to defend the authority of the Amir of Kabul when relations were cemented by a good understanding and accustomed to a certain degree to participate in the affairs of government, the tribal chiefs refused to resign any measure of their authority when such action threatened to precipitate the disappearance of their powers. Dost Mahommed did not attempt to interfere with the Sirdars; Shir Ali introduced into their position no perceptible modification. The tribal system was in full swing at the time when Abdur Rahman ascended the throne. At that moment each tribe together with its sub-divisions, according to its numerical force and territorial dimensions, supported one or more of the reigning chiefs. These leaders, whose existence may be compared with that enjoyed by the dukes and barons of the Middle Ages in France, occupied so great a position in the State that the enlistment of their services upon behalf of the throne carried with it a weight, always sufficient to maintain the balance of the scales in favour of the ruler of Kabul. Nevertheless, in order to fortify his own position, Abdur Rahman decided to suppress them. One by one they were brought under subjection, the gradual circumscription of their authority paving the way to the subsequent solidarity which distinguished his own position. From this step he proceeded to fasten upon the remains of the old system a new administration, purging the Augean stable and curbing the rights of the chiefs no less than the licence of the individual.