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Text is in English, villages in their current Czech translation of the
former German village name.
I am submitting this link as a tool to possibly find your family origin. If
you know the place where they came from, you have to convert the German
village name to the present Czech name, scroll down to the alphabetical town
listing and click on it. Surnames will come up of family names recorded
there. This is a service of the Jewish Genealogy Organization out of
Austria. You may not find all village names listed there, but in some
cases it might be a tool to find a match. Good luck!
Vienna, January 14th, 2011
New at GenTeam:
1 1 Year GenTeam - some statistics
2 NEW: Index of Vital Statistics from Nürnberg/Germany 1810-1979
about 950.000 entries
3 NEW: Conversions from Jewish to Christ community in Vienna
between 1782 and 1914
4 NEW: baptisms of Jewish children in the Viennese Foundlinghouse
5 NEW: Index of protestant marriages in Vienna HB 1707-1879
5 new indices of Roman Catholic records
about 16.000 new entries
Totally more than 3.7 million records now!
1 some statistics about GenTeam
Exact 1 year after the start of GenTeam on January 15th, 2010, GenTeam has
now more than 7.700 registered user. About 90 % of them use GenTeam each
month. About 70% of the users come from German speaking countries, the rest
from all over the world. At the moment, GenTeam has 38 co-worker, 10 more
spent GenTeam databases or have worked on corrections.
I want to thank all the co-worker for their enormous work, also all of them
who work on larger projects GenTeam possible will publish end of this year
or in 2012.
2 Index of births/marriages/deaths from Nürnberg
Germany between 1810-1979
about 950.000 entries
This index of registers of births, marriages, deaths between 1810 and
1899/1929/1979 (births/marriages/deaths) was created by the City Archives of
Nürnberg, Germany. The database actually contains about 950.000 records.
About 33.000 records of births of illegitimate children will be added soon.
You will find a detailed description of the project here (both sites only
available in German). Detailed information can be ordered from the archive,
but must be paid. When you inquire the archive please forward all the
information you got from GenTeam to the archive. To order, click here (only
available in German).
3 NEW: conversions in Vienna 1782-1914
Because of the Toleranzpatent (law of tolerance) in 1782, about 3.100 Jews
converted to Catholic Churches between 1782 and 1868, and about 6.200 Jews
concerted to Protestant Churches in Vienna. At the beginning, mostly poor
Jews converted, but since 1868 also intellectuals, famous musicians,
philosophers, doctors and academics, but also journalists and actors have
This database contains the Last Name, Maiden Name and possible changed Last
Name, First Names and Baptism Names, if known birth date and birth place,
profession, date of convert, parish and date of baptism as well as age.
All Vital Statistics (Church Records) of Protestant and Catholic parishes
are still in the offices and are not available as duplicates or online.
The complete database was created by Mrs. Univ. Doz. Dr. Anna L. Staudacher
of the Austrian Academy of Sciences using different sources. Due to the kind
allowance of Peter Lang, International Academic Publishers, it was possible
to add this database to GenTeam. Further information about this project can
be found in the books Jüdisch-protestantische Konvertiten in Wien
1782-1914, 2 Teile, ISBN 3-631-50413-6, sowie Jüdische Konvertiten in Wien
1782-1868, ISBN 3-631-39406-3
4 NEW: baptisms of Jewish children in the Wr. Foundlinghouse 1816-1868
Between 1816 and 1868 more than 3.300 children of Jewish mothers have been
baptised under compulsion in the foundling-house in Alservorstadt, Vienna.
Until 1843, the child also got another Last Name, after it has been
separated from the mother. 10 years after the birth, the child could leave
the foundling-house. If a mother wanted to see her child within these 10
years, she must have baptised too. Most of the mothers come from the poor
stratum of Bohemia, Moravia and Hungary.
The sources of the protocols can be found in the Wiener Stadt- und
Landesarchiv (Viennese City Archives).
A lot of further information can be found in the printed version.
This database of the baptisms of foundlings in Vienna was created by Mrs.
Univ. Doz. Dr. Anna L. Staudacher of the Austrian Academy of Sciences (ÖAW)
using different sources. Further information about this project can be found
in the printed version Wegen jüdischer Religion Findelhaus. Zwangstaufen
in Wien 1816-1868, Peter Lang: Frankfurt a.M. 2001 ISBN 3-631-35198-4
5 NEW: Index of protestant marriages in Vienna HB 1707-1879
New is the index of the protestant parish HB in Vienna 1st district between
1707 and 1879.
6 about 16.000 new records of Vital Statistics
(church records) in Lower Austria and Upper Austria
New from Lower Austria:
Eggendorf am Walde, Kottes, Langschlag, Großglobnitz
Upper Austria: Wartberg ob der Aist
I want to thank:
Mr. Franz Spevacek, Mr. Adolf Leutgeb, Mr. Leopold Pum amd Mr. Leopold
Strenn for this enormous work.
The complete collection contains more than 700.000 records now.
GenTeam is an organization of genealogists or historians who produce
databases on their own or as a part of a group, and who offer these
databases to all researcher without any fee.
GenTeam is a non-commercial organization!
The geographical centre of the databases is the present-day Austria and its
neighbouring lands. The use of the databases is without any fee; only a
simple registration is required.
The collection currently contains more than 3,7 million records and will be
- Gazetteer of Czech, Austrian and Slovenian Republic (with South Tyrol)
- Index of Roman Catholic marriages of Vienna and parishes around between
1542 and 1860
- Index of protestant marriages of Vienna between 1707 and 1879
- Owners of houses in Lower Austria in 1817
- Index of vital statistics from Nürnberg, Germany between 1810 and 1979
- Death Cards of soldiers from both World Wars
- Index of Roman Catholic church records
- Index of Protestant church records
- Index of Jewish records
- index of conversions in Vienna
- index of baptisms of Jewish children in Vienna, foundling-hose
- Index of dominion records from Lower Austria
- Leavings from the Jewish Community in Vienna
- Index of Civil records in Vienna
- Directory of all mills and mill-owner in whole Austria (Cisleithanien) in
- index of Wurzbach
- Obituaries of the Neuen Freien Presse, Wien
- Obituaries of the Pester Lloyd, Budapest
If you have any questions, please, don´t hesitate to contact me at
kontakt(a)GenTeam.at. Please, feel free to send this information to any other
mailing-list or archives. Thank you!
With kind regards,
Tel = 0043 676 40 11 059
On Thursday, January 13, 2011 a tanker with sulfuric acid went aground at
the Lorelei Rocks.
The maiden is still asking human sacrifices at the bend in the river near
Click on the links below and here is a fine translation of Heinrich Heine's
Song text translated into English:
Heinrich Heine: The Lorelei (From
*I know not if there is a reason
Why I am so sad at heart.
A legend of bygone ages
Haunts me and will not depart.
The air is cool under nightfall.
The calm Rhine courses its way.
The peak of the mountain is sparkling
With evening's final ray.
The fairest of maidens is sitting
Unwittingly wondrous up there,
Her golden jewels are shining,
She's combing her golden hair.
The comb she holds is golden,
She sings a song as well
Whose melody binds an enthralling
And overpowering spell.
In his little boat, the boatman
Is seized with a savage woe,
He'd rather look up at the mountain
Than down at the rocks below.
I think that the waves will devour
The boatman and boat as one;
And this by her song's sheer power
Fair Lorelei has done.*
I found this while searching for Pied Pipper on wikipedia....
I need to read the entire article as I have only read the 'first page'...
Happy New Year from COLD Nebraska!!
Mit freundlichen Grüßen
Adolph C, Fuerst born October 20, 1882 in Bohemia. Arrived 1885 in USA.
Married Katherine Werner in Wisconsin. Two sons, Edward and George. Died
September 11, 1963 in Appleton, Wisconsin USA.
Visit my Blog!
John Dittrich and Margaretta Lauden arrived separately aboard the ship Hansa in the US in 1865, both originally from Bohemia according to the passenger manifest. They married in 1867 in Mansfield Ohio and within three years permanently located at Cape Girardeau, MO.
John was born 18 Oct 1839 and his father is thought to have been Josef.
Margaretta was born 15 March 1841 and her parents were thought to be Josef Lauden and Margaret Blutz. Her sisters Barbara and Maria arrived in this country in 1867 and also settled in MO.
I am trying to determine the precise place of birth and get other information about this couple relative to their ancestries.
My cousin, Walter, was a US Army Sergeant posted near Munich after the war.
He was from New Ulm and spoke the old Egerland dialect -- was able to
communicate with the Egerlanders among expellees. His impression was
that they were the people most responsible for restoration of a stable West
German economy in the South and East German areas. His job was
related to getting "things" going again and he had to find the people
with the skills needed to do that. Speaking the dialect helped a lot and
in the end he said that it was his opinion that the expellees filled in
lack of educated or skilled workers in the general population because so
many had died or gone missind during the war.
Walter liked the Germans in the Munich area and he wanted to stay in
Germany as long as he could. He eventually married Mary Anne Kuehnl who
had been only twelve years old when her family was expelled. She once told
me where she was born but I have forgotten what she said.
In a message dated 1/4/2011 2:53:08 A.M. Pacific Standard Time,
Date: Tuesday, January 4, 2011 5:44:14 AM
Subject: H-NET Review Publication 'Kalte Heimat'
Andreas Kossert. Kalte Heimat: Die Geschichte der deutschen
Vertriebenen nach 1945. Berlin Siedler Verlag, 2008. 430 pp.
Reviewed by Andrew Demshuk (University of Urbana-Champaign)
Published on H-German (October, 2010)
Commissioned by Benita Blessing
The German Expellee as Victim: The End of a Taboo?
As Germans tried to rebuild in the ruins after World War II, the
occupying powers and German leaders prioritized establishing good
relations between Germans native to the partition zones and the
millions of ethnic Germans who had fled or been expelled from the
East (roughly one-fifth of the postwar population). The history of
these expellees, the subject of Andreas Kossert's work, is one
fraught with competing political claims. As late as December 9, 1953,
the popular West German magazine _Der Spiegel _related how the German
Recreation Board (Deutsches Erholungswerk) in Stuttgart, concerned
about the material gap and chilly interchange between expellees and
natives, called on westerners to invite refugee camp residents to
lunch or dinner or to spend the day with them as a way to promote
friendship and understanding; the city mayor was said to have been
the first to apply. Indeed, the newcomers seldom found acceptance
from their neighbors in the West, as attested in articles in _Heimat
_papers dedicated to expellee communities, contemporary daybooks and
scholarship, and government reports. This situation contributed
towards expellees' selective memory of the Nazi past, emphasizing
their own victim status. This narrative nourished a larger West
German culture of victimhood that peaked in the 1950s. Early
political representation and steady economic advances amid the
"economic miracle" of the mid-1950s led onlookers at the time and
since (notably administrators) to herald expellee integration as a
success story. But in general, expellees tended to feel slighted and
insular in West German society; westerners often deprecated the
newcomers as foreign "Polacks" and saw them as ungrateful. Even when
the German-Polish rapprochement_ _of the early 1970s made it possible
for more ethnic Germans to come "home" to West Germany, _Spiegel_
observed that "certainly the citizens of the Federal Republic don't
exactly yearn for the return home of the Polish-Germans."
Since the time of the expulsion itself (and in particular by the
1980s), a whole field of literature has demonstrated the myth of the
"successful integration" of expellees. In this widely sold book,
Andreas Kossert digests over six decades of work on the subject,
especially the critical scholarship of the past twenty-five years.
Each chapter features the expellee-as-victim, and the troubled story
of expellee integration occupies the foreground. This work builds on
the author's earlier monograph, which relates how ethnic Germans from
Masuria, who settled in West Germany in great numbers after 1956,
suffered abuse from westerners and tried to assimilate as completely
as possible, leading to what the author terms ethnic
"_Selbstnegation_" ("self-negation). When reading the central
chapters of _Kalte Heimat_, one is reminded of the format of a decent
textbook: the endnotes provide a good sense of important monographic
studies, most of which have dealt very capably with the subject, and
any beginning scholar on the question of expellee life in postwar
Germany would find a good starting place in the bibliography (whose
only limitation is the rather cumbersome breakdown into twelve
subject areas, rather than a simple alphabetic listing). The book
should also be praised for its highly readable prose, which generally
avoids technical language and does not presume prior knowledge of the
subject, as well as for its helpful statistical tables and ample
illustrations, taken from a wide range of archives and clarified
through detailed captions.
Structurally, the book includes a strongly polemical introduction,
two brief and problematic context chapters, a core of seven
analytical chapters supported by secondary literature, and then two
chapters recapitulating the opening points. The chapters are
unfortunately unnumbered; I will refer to them here in the order they
appear. The seven core chapters offer the most solid material in the
book. The initial analytical chapter, "Die Polacken Kommen"
(numerically fourth), describes the bleak postwar material
circumstances in the West and frames local expellee persecution as
"German racism against German expellees" (p. 71). The next chapter
explores the various forms of integration in postwar West Germany,
such as economic integration measures like the 1952 Equalization of
Burdens law, the construction of special housing projects (which
served to isolate expellees even more from West German society), and
attempts at cultural integration. Here Kossert documents how,
surprisingly, "although the arrival of fourteen million expellees
fundamentally changed postwar society, this has hardly been reflected
in the collective local memory" (p. 138). The chapter "Verzicht ist
Verrat" examines the expellee political movement; Kossert lays out
the general scholarly finding that expellee political claims were
unrealistic in light of the Cold War, and mainstream political
parties pandered to expellee interests to gather votes.
Although largely constricted to a single chapter, Kossert's analysis
of the roughly four million expellees who found themselves in the
Soviet Occupation Zone (SBZ) arguably offers the most useful analysis
in the book. In a concise yet thorough distillation of recent
theories, Kossert demonstrates both the differences in the SBZ, such
as the early communist repression of expellees (officially called
_Umsiedler_, re-settlers) as well as similarities, such as the
comparable hunger and disease suffered through flight and expulsion,
as well as the lack of welcome _Umsiedler _found among natives.
Kossert concludes that, for all the state's efforts, _Umsiedler_
"assimilation was only limited, and they certainly did not feel
themselves to be integrated" (p. 206). The last three analytical
chapters examine the importance of church organizations in fostering
a sense of community and stability among expellees after the trauma
of displacement; the role of film and literature, notably in the
1950s, in spreading the myth of a rapid and successful integration;
and the role of expellee regional organizations, which supported the
continuance of old traditions such as local industries, costumes, and
recipes. Taken alone, the seven core chapters survey an ambitious
range of aspects in postwar expellee life. Unfortunately, they are
bookended by misleading and mistaken claims that place the overall
scholarly value of the book into question.
First and foremost, Kossert has little new to say; his work is
essentially a tertiary synthesis based upon secondary literature
(even quotations are cited from monographs). Only in a few cases does
he consult contemporary published primary materials. This would not
be a problem, had he not based his entire book on the premise that he
is breaking a taboo about discussing expellee victimhood and failed
integration, and so shattering a myth. "The time has come to finally
comprehend German expellees as victims," he declares in his opening,
"who not only suffered from their flight and expulsion, but also from
the hardheartedness of their own countrymen" (p. 15). Kossert even
goes so far as to claim that "consciousness that not just expellees
but all Germans lost much in the East disappeared soon after the war"
(p. 9). These and similar assertions are hard to comprehend in light
of his own admission that it was only in the 1960s that West German
expellees felt compelled to keep silent about their suffering and
sense of victimhood. Kossert also acknowledges that, by the 1980s,
the "wall of silence" about the expellees' poor reception in the West
was already crumbling due to ongoing scholarship. This book's source
base thus proves that the very mythos it assaults does not exist.
A second serious problem is the book's attempt to uphold (rather than
critically investigate) expellee victim status. Certainly, it is not
hard to portray expellee suffering, nor to find that they saw
themselves as victims; the evidence in the core chapters does this
well enough. Unfortunately, in part because of Kossert's heavy
reliance on statements by contemporary expellee political leaders in
the League of Expellees (BdV), he claims that all expellees still
demand redress from their German neighbors for failing to recognize
that they had discriminated against them and contributed to their
real status as victims.
This claim is premised on a misreading of history, in which the
causes of the expulsion are blurred. In a style reminiscent of the
old German nationalist accounts, the two contextual chapters idealize
a peaceful, prosperous German East, in which the violent aspects of
medieval colonization by the Teutonic Knights and general ethnic
conflict before 1918 have no place. Discussion of the interwar period
emphasizes the suffering of the German minority in Poland, thereby
establishing them as victims even before the expulsion. Only hinting
at Nazi crimes with his statement that "the Poles also suffered
terribly under the Nazi politics of occupation and Germanization" (p.
27), as well as with an earlier nod to Jewish suffering, Kossert
fails to explain what could have motivated the expulsion, to which he
grants extensive detail. While he is right that children who suffered
as Holocaust victims or expellees bore "similar long-term
psychological burdens", the search to heal such burdens requires
additional analysis of the distinct contexts that brought this
suffering about (p. 349). And it is problematic to imply that Nazi
guilt was equal to, or even less than, the guilt of the Allied powers
who expelled Germans. Illustrating German crimes in the East would
not have undermined Kossert's argument that many expellees had played
no part in these crimes, nor that most suffered consequences out of
proportion with their own behavior during the war. Indeed, had he
demonstrated that Nazis also persecuted German communists in East
Prussia and Upper Silesia during the war, he might have further added
to his claims about the utter lack of rationality in the expulsion of
Germans from the East.
To be sure, there are gaps in German historical memory. In East
Germany, throughout the Cold War, and in West Germany from the late
1960s through the 1980s, it was not easy to openly discuss the real
suffering endured by expellees. But Kossert swings the pendulum too
hard in the other direction, seeking to encourage a real belief in
the expellee as victim. He claims that a "beginning" for coming to
terms with expellee victimhood would be "a national commemoration of
the flight and expulsion of the Germans and the lost territories in
the East" (p. 353). This commemoration would include emphasis of an
"orgy of revenge and violence" perpetrated against German victims (p.
353), apparently out of context from earlier German crimes, and so
raise expellee victim status to a high ranking that confuses more
than it clarifies. Kossert's plea for understanding the plight of
expellees would not, ultimately, alter what he rightly sees as a
general German ignorance about the former areas of German settlement
in the East; as he himself notes at one point, the "protection" of
the German "historical inheritance" in the East must "relate to the
contemporary [Slavic] residents of the areas of the expulsion" (p.
To conclude, _Kalte Heimat _has made an important subject, often
confusing in its complexity, accessible to the broader reading
public. It has offered valuable proof that expellees failed to feel
welcome in the West. But it has not broken a taboo, nor has it
destroyed any myths that were not already defeated. In the end, one
may be better served to use the seven core chapters as a concise
digest of past scholarship, and then make use of the book's
bibliography, for they point toward original research on expellee
integration that critically analyzes the question of the expellee as
. "Hohlspiegel," _Der Spiegel_ 7, no. 50 (Dec. 9, 1953): 40.
. For an excellent study of this phenomenon, see Robert Moeller,
_War Stories: The Search for a Usable Past in the Federal Republic of
Germany _(Berkeley: University of California Press, 2001).
. "Oder-Neisse-Grenze: Gott behüte," _Der Spiegel_ 24, no. 19
(May 4, 1970): 34.
. For just a few examples, see Frauke Dettmer, "Konflikte zwischen
Flüchtlingen und Einheimischen nach dem Ende des Zweiten
Weltkriegs," _Jahrbuch für ostdeutsche Volkskunde_ 26 (1983):
311-324; Doris von der Brelie, Helga Grebing, and Rainer Schulze,
ed., _Flüchtlinge und Vertriebene in der westdeutschen
Nachkriegsgeschichte_ (Hildesheim: August Lax Verlag, 1987); Marion
Frantzioch, "Die Vertriebenen als Fremde. Eine Soziologische
Betrachtung der ersten Nachkriegsjahre," _Jahrbuch für ostdeutsche
Volkskunde_ 32 (1989): 171-184; Sylvia Schraut, _Flüchtlingsaufnahme
in Württemberg-Baden, 1945-1949: Amerikanische Besatzungsziele und
demokratischer Wiederaufbau im Konflikt_ (München: R. Oldenburg
Verlag, 1995); and Rainer Schulze, Reinhard Rohde, and Rainer Voss,
eds., _Zwischen Heimat und Zuhause: Deutsche Flüchtlinge und
Vertriebene in (West-) Deutschland 1945-2000_ (Osnabrück: Secolo
. Andreas Kossert, _Preußen, Deutsche oder Polen? Die Masuren im
Spannungsfeld des ethnischen Nationalismus, 1870-1956_ (Wiesbaden:
Harrassowitz Verlag, 2001), 339.
Citation: Andrew Demshuk. Review of Kossert, Andreas, _Kalte Heimat:
Die Geschichte der deutschen Vertriebenen nach 1945_. H-German, H-Net
Reviews. October, 2010.
This work is licensed under a Creative Commons
Attribution-Noncommercial-No Derivative Works 3.0 United States
For subscription help, go to: http://www.h-net.org/lists/help/
To change your subscription settings, go to
Thanks Blanka and Aida! The Mapy.cz link got me right there and with
a little Google translate fiddling I got some sense out of the
information page as well -- seems to say the original mill itself is
now completely destroyed, but at least I know the location. Now will
try to find it on the 3rd Military Mapping Survey but that'll take a
little longer -- those maps are so huge and detailed!
Joseph W. Mann Jr.
The Origins Genealogy Project at www.originsgenealogy.org
Member, The Hudson County Genealogical Society at
On Jan 3, 2011, at 3:00 AM, german-bohemian-request(a)rootsweb.com wrote:
> Date: Sun, 02 Jan 2011 15:56:56 +0100
> From: Blanka Lednick? <claricia(a)psinec.com>
> Schartlm??hle (Schartl??v ml??n, Schartl's mill) was not a town,
> but a location
> - water mill. It still does exist, today's name is Lazurov?? ml??
> n - see a map
> Some information in German and Czech can be found
> If you want to search for Theresia's birth, I would use books of
> Hory or Bon??nov, which is also near this place.
> Blanka Lednick??
> Date: Sun, 2 Jan 2011 07:14:43 -0800
> From: Aida Kraus <birchbaylady(a)gmail.com>
> Subject: Re: [GERMAN-BOHEMIAN] Lost town of Schartlm?hle?
> The term Schartlm?hle is the name of a mill belonged by someone's
> whose name
> was Schartl or of a place that was known as Schartl. In other
> words, it is
> a "house name" so I doubt very much that you would find it on a map.
> However, there is a possibility that you could find it on an old
> military map, as they make references to mills sometimes, which are
> a bit
> outside the villages. They also have a dot on their maps for just
> every house's location within a village and of farm settlements
> outside. Go
> to this link and see if you can find that mill in the vicinity of
> the places
> you mention. This map is from the k&k military with a last update
> of 1906.
> Download the section, it will show up enlarged, but will shrink
> briefly to
> show the entire section. When that happens click on the lower
> right hand
> corner and it will open again and stay open. Navigate using the
> Good luck! I hope you find mention of it, as I found the mill of
> my family
> in the Egerland the same way.
My 50th class reunion was in Sept. One classmate has that last name, spelling and Aida's pronunciation. I, like Gary in southern MN. I am going to forward the conversation to Tauscheck later this week. Also his parents are buried in New Ulm cemetery.
> From: garywilt(a)newulmtel.net
> To: mike_2(a)mkbrey.com; german-bohemian(a)rootsweb.com
> Date: Sun, 2 Jan 2011 17:52:32 -0600
> Subject: Re: [GERMAN-BOHEMIAN] Help on a name spelling
> Hello Mike,
> Your spelling of the Tauscheck name seems to match the same as I have seen
> it spelled through the years here in southern Minnesota.
> I still have an old newspaper clipping of an area high school athlete whose
> name is spelled just that way.
> Good luck in your searches.
> Gary Wiltscheck
> German-Bohemian Heritage Society web site http://www.rootsweb.com/~gbhs/
> To unsubscribe from the list, please send an email to GERMAN-BOHEMIAN-request(a)rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message
Your spelling of the Tauscheck name seems to match the same as I have seen
it spelled through the years here in southern Minnesota.
I still have an old newspaper clipping of an area high school athlete whose
name is spelled just that way.
Good luck in your searches.
I've got an old-time geography question that hopefully someone can
answer: I have a Theresia NAHRHAFT in my tree who lived her married
life in Plan (Planá), Bohemia but her baptismal record obtained from
the archives in Plzen says she was born in "Schartlmühle near
Michaelsburg"[Michalovy Hory today] in 1814. Taking a look at the
1836-52 period map at Mapy.cz, both Plan and Michaelsburg are easily
found, but no sign at all of Schartlmühle. Can anyone tell me where
this town actually was and if there is a modern Czech name for it (or
some other German exonym for it besides Schartlmühle)?
Joseph W. Mann Jr.
The Origins Genealogy Project at www.originsgenealogy.org
Member, The Hudson County Genealogical Society at
I've been looking through MN death certificates and may have found my
great aunt Anna (Brey) Hacker (b. 26 Jul 1862 - d.18 Jul 1930).
Her father is listed as Joseph Brey and mother is Anna Tauscheck
Due to the quality of the microfilm and handwriting I think that is the
spelling of Anna's last name.
It could be:
Does anyone think that they might have a spelling on this?
My Great Grand Father was Franz Brey (b. 27 Aug 1850 - d. 13 Jun 1927)
who had a farm in Lafayette and was married to Anna Marie (Altmann) (b.
22 Sep 1850 - d.29 Jan 1901).
Franz's parents have been listed as unknown on his MN death certificate.
There is a good possibility that Franz was from Schneiderhof, Bohemia.
With the help of others I've been able to find Joseph Brey as Franz's
father. Joseph possible had been married 3 times.
Some of the family appears to have come from Neumarkt.
First wife: Theresia (unknown maiden name), 3 known sons born; Alois,
Second wife: (unknown) died at a young age, possibly no children
Third wife: (unknown) 2 known children; Joseph and Barbara
Franz may have a number of brothers, half brothers, sisters and half