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Globe, Volume II, Issue 201, 30 January 1875, Page 4

Advices from Cape Coast Castle to the 14th of October state that the King of A.-hantee, having failed to recover his ascendancy over the tribes, has settled down quietly, and is desirous of resuming trade relations. Complaints were being made of pillage by the Houssa force at the Prah, and it was exsent there. A great meeting of chiefs was to he pected that a white officer would have to be held at Cape Coast on the 28th of October for the purpose of expressing their views on slavery and other questions. A man named Moffat, says the Daily Times, has been some time living among the Maoris at Te Kuiti. He is the only white man there, and has been charged in the papers with repairing arms for them, and helping them to illicitly distil spirits, and in other ways acting traitorously to his fellow colonists. He has written repudiating the charge, and warmly retorting with charges of animosity, because of the confidence he has gained from the Maoris. He adds that the colony is now making a road across the boundary in opposition to native wishes, and prophecies, trouble if it be continued. I do not know what weight, if any. is to he attached to his warnings, ami am inclined to think them much exaggerated from what I hear. The chief reason 1 mention him is because he is a son of the celebrated Dr Moffat, of missionary celebrity, and celebrated also as Livingstone’s father-in-law. The Maori-Pakeha son is an engineer by trade ; was once, I believe, a prisoner among the Maoris, but was released, and eventually allowed to reside among them, where he has been unnoticed and unknown till his name was brought up in connection with an alleged landing of distillery apparatus at one of the Maori ports. He charges the native agents with being bitter against him, I should add, because he frustrated some purchase of land on their parts at Kotorua.

On the fiutjpct of “ Church Congress Tailoring,” the Pall Mall Gazette writes:— “ Readers of a recent article on Ritualism are aware that this is the clothing which men give to the performance of religious duties, and that as regards clerical costume it is no small guarantee for conduct. Those who wished to pursue their investigations further must have found ample materials at Brighton during the sitting of the Church Congress, when the clergymen who thronged the Pavilion and afterwards filled the streets arrayed in garments of every style, exhibited at the same time the boundless variety of whisker for which English churchmen are so justly celebrated. In some instances there were closelyshorn cheeks, cropped hair, and a bald spot about the poll not altogether natural; here there was the triangular whisker whose base is formed by a line drawn from ear to mouth ; there was the fashionable drooping favori, and th n the military moustache, the peaked imperial, and the flowing beard, all of every colour and shade. As to cravats, there were ancient ties with voluminous folds, and perhaps a frilled shirt; there were ‘chokers’ of the usual cut, and there were all-rounders, implying, it is supposed, extreme theological views. The waistcoats were mostly of the M, B. pattern, but there were some of a lay type, probably covering the breasts of Broad Churchmen. Coats varied, from the abbreviated shooting jacket, savouring Of Unstable. and giving rise to suspicions that the wearer might own racehorses, to the Noah’s Ark pattern, which touched the ground. But it was in the hat that all interest was centred. Here, probably, was the true marriage of the outward with the inward ; here was the flag under which the craft sailed. The bishops, of course, < arried their shovel hats as bishops only can. But there were respectable chimney - pots, flabby wideawakes, stiff wideawakes with broad brims and others with a little button at the tup, and cap lines round it. It is to be hoped that somebody will explain the meaning of these varied styles.”