"It is a very great mistake to suppose . . . that there is any kind of religious ceremony connected with the ordinary corrobory. . . . I may also remark that the term corrobory is not a native word."
[It is quite certain that it is native, though not known to
Mr. E. Stone Parker.]
1862. G. T. Lloyd, `Thirty-three Years in Tasmania and Victoria,' p. 49:
[In Tasmania] "the assembling of the tribes was always celebrated by a grand <i>corroboree</i>, a species of bestial <i>bal masque</i>. On such occasions they presented a most grotesque and demon-like appearance, their heads, faces, and bodies, liberally greased were besmeared alternately with clay and red ochre; large tufts of bushy twigs were entwined around their ankles, wrists, and waists; and these completed their toilet."
1879. J. D. Woods, `Native Tribes of South Australia,' Introduction, pp. xxxii. and xxxiii.:
"The principal dance is common all over the continent, and `corrobboree' is the name by which it is commonly known. It is not quite clear what a corrobboree is intended to signify. Some think it a war-dance—others that it is a representation of their hunting expeditions—others again, that it is a religious, or pagan, observance; but on this even the blacks themselves give no information."
1890. C. Lumholtz, `Among Cannibals,' p. 41:
"The good fortune to witness a <i>korroboree</i>, that is a festive dance by the natives in the neighbourhood."
1892. J. Fraser, `The Aborigines of New South Wales,' p. 21:
"`Karabari' is an aboriginal name for those dances which our natives often have in the forests at night. Hitherto the name has been written corrobboree, but etymologically it should be karabari, for it comes from the same root as `karaji,' a wizard or medicine-man, and `bari' is a common formative in the native languages. The karabari has been usually regarded as a form of amusement . . . these dances partake of a semi-religious character."