Hi Bob. Found time to locate what you are looking for. ATALANTA departed Plymouth, Devon, England with 394 government immigrants, arriving Glenelg, South Australia on April 16, 1866 FRASER, Alexander 32 Shepherd - Scottish FRASER, John 31 Ploughman - Scottish FRASER, Ann 32 (wife of John) - Scottish FRASER, Jessie inf (daughter of John)- Scottish FRASER, Simon 26 Ploughman - Scottish FRASER, Mary 21 (wife of Simon) - Scottish FRASER, John 4 (son of Simon) - Scottish FRASER, James 2 (died April 30th on voyage) son of Simon - Scottish FRASER, Elizabeth inf (daughter of Simon) - Scottish Cheers from Di Cummings of Melbourne http://www.slsa.sa.gov.au/fh/passengerlists/BoundforSouthAustralia.htm

I really wish this had been given a more accurate header - as in 'GYPSIES' etc - I find the history very interesting and this would have been missed by quite a few- Jan > To: sanbri@optusnet.com.au; aus-sagen@rootsweb.com > Date: Sun, 4 Jul 2010 19:23:34 +1000 > From: silkweb@tpg.com.au > Subject: Re: [AUS-SAGEN] AUS-SAGEN Digest, Vol 5, Issue 223 > > Hi Sandra, > > Thanks for sharing. > > Very interesting. > > Had to laugh at ... 'In one such incident the mother became possessed and > killed > half her campania before she wound up being killed.' > > > -- > http://www.silkweb.com.au/ > > > > On Sun, 04 Jul 2010 13:56:33 +1000, Brian and Sandra Magee > <sanbri@optusnet.com.au> wrote: > > > > > I just received this yesterday from someone in England so maybe > > customs could be different but thought it was interesting and might be > > helpful if not timely. > > "I'm doing a tree for someone who descends from Romany/gypsy - quite > > interesting 'cause I had to investigate their customs because I wasn't > > getting any birth, death or marriage records so could only get census > > info. > snip > > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message _________________________________________________________________ View photos of singles in your area! Looking for a hot date? http://clk.atdmt.com/NMN/go/150855801/direct/01/

Sent details to Judith Found Theodore Merkel birth Couldn't find the marriage Couldn't find Elsie Whitcombe I found a Lorna Whitbread - no sure if the right one Couldn't find Muriel Langston but sent sibling info. Tracey -----Original Message----- From: aus-sagen-bounces@rootsweb.com [mailto:aus-sagen-bounces@rootsweb.com] On Behalf Of Judith Sent: Sunday, 4 July 2010 8:35 PM To: aus-sagen@rootsweb.com Subject: [AUS-SAGEN] SA BDM look ups please? Hi Listers, Could SKS check for the following details please? Birth...Theodore Stanley Merkel abt 1905 Marriage...Theodore Stanley Merkel & Marjorie Norah Warren Birth...Elsie Doris Whitcombe, father Arthur James Whitcombe Birth date..Lorna Maud Whitbread, parents Joana & Walter Whitbread Birth..Muriel Christiana Vera Langston, father James Henry Langston Any help greatly appreciated. Regards Judith __________ Information from ESET Smart Security, version of virus signature database 5250 (20100704) __________ The message was checked by ESET Smart Security. http://www.eset.com Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. ------------------------------- To unsubscribe from the list, please send an email to AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

Hi Listers, Could SKS check for the following details please? Birth...Theodore Stanley Merkel abt 1905 Marriage...Theodore Stanley Merkel & Marjorie Norah Warren Birth...Elsie Doris Whitcombe, father Arthur James Whitcombe Birth date..Lorna Maud Whitbread, parents Joana & Walter Whitbread Birth..Muriel Christiana Vera Langston, father James Henry Langston Any help greatly appreciated. Regards Judith __________ Information from ESET Smart Security, version of virus signature database 5250 (20100704) __________ The message was checked by ESET Smart Security. http://www.eset.com

Hi Sandra, Thanks for sharing. Very interesting. Had to laugh at ... 'In one such incident the mother became possessed and killed half her campania before she wound up being killed.' She was probably suffering from Postnatal Depression. lol I'm so glad I wasn't born in the dark ages. I couldn't be bothered with all the customs & superstitions. One would think they spent half their lives, worrying themselves to death. :) Kind regards, Sherrie. -- http://www.silkweb.com.au/ On Sun, 04 Jul 2010 13:56:33 +1000, Brian and Sandra Magee <sanbri@optusnet.com.au> wrote: > > I just received this yesterday from someone in England so maybe > customs could be different but thought it was interesting and might be > helpful if not timely. > "I'm doing a tree for someone who descends from Romany/gypsy - quite > interesting 'cause I had to investigate their customs because I wasn't > getting any birth, death or marriage records so could only get census > info. snip

Hi Sandra, That was a fantastic read, so interesting Thank you very much Tracey -----Original Message----- From: aus-sagen-bounces@rootsweb.com [mailto:aus-sagen-bounces@rootsweb.com] On Behalf Of Brian and Sandra Magee Sent: Sunday, 4 July 2010 1:27 PM To: aus-sagen@rootsweb.com Subject: Re: [AUS-SAGEN] AUS-SAGEN Digest, Vol 5, Issue 223 I just received this yesterday from someone in England so maybe customs could be different but thought it was interesting and might be helpful if not timely. "I'm doing a tree for someone who descends from Romany/gypsy - quite interesting 'cause I had to investigate their customs because I wasn't getting any birth, death or marriage records so could only get census info. See below Birth customs The birth of a child is a special event. A new child ensures continuation of the family line and adds to the respect of the family. During pregnancy a gypsy woman is cared for by the women of the tribe and the husband takes over all her duties. The woman at the time of birth is taken to a birthing tent, and is at this point the responsibility of the midwife and her attendants. Various customs abound for birthing rites and vary from tribe to tribe and eve from midwife to midwife. One rite among some tribes involves the untying of certain knots, so that the umbilical cord will not be knotted. Sometimes all the knots in the expectant mother's clothing will be undone or cut. At other times, the expectant mother's hair will be loosened if it has been pinned or tied with a ribbon. Other symbolic rituals involve the formal recognition of the infant by its father. In some Gypsy tribes, the child is wrapped in swaddling on which a few drops of paternal blood are placed. In other cases, the child is covered by a piece of clothing belonging to the father. It is traditional in other tribes for the mother to put the infant on the ground. The father picks up the infant and places a red string around it's neck, thereby acknowledging that the child is his. In some tribes the mother cannot be seen by any man except the husband before the baptism. The husband face restrictions too. He will often be prohibited from going out between sunset and sunrise so that he may keep away from evil spirits, called tsinvari, which might attack the infant during the night. These infants might attack the new mother also. These spirits have also been known to posses the mother causing her to do harm to those she loves. In one such incident the mother became possessed and killed half her campania before she wound up being killed. Only other women, and never the husband or other men, are allowed to protect her. The baptism takes place two weeks after the birth. During this time period the mother and child are isolated. Before the baptism, the baby's name cannot be pronounced. The baptism has the baby baptised in running water to cleanse it. It is massaged with oil to strengthen it and in some cases amulets and or talismans are used to protect it from evil spirits. After the purification by water the baby is formally a human being and can be called by a name. This name, however, is only one of three that the child will carry through his or her life. The first name remains a secret. Tradition has it that this name is whispered by the mother, the only one who knows it at the time of birth, and it is never used. The purpose of this secret name is to confuse the supernatural spirits by keeping the real identity of the child from them. The second name is a Gypsy name used only among the Gypsies and didikai, or Gypsy friends. The third name is a name used when dealing with non-gypsy. The child is raised by the entire tribe, and it is the responsibility of everyone in the family unit to help raise the child. The growing child plays at will. The child has a special place in the family, adored and cherished by his or her parents. He or she learns whatever skills can be acquired by the mother or father, first by imitating them, and finally, by helping the parents whenever possible. He or she learns the ways of the Gypsy, too, by observation and at a certain point, participation. Further training in later years is done in whatever skills they seem most interested in and in what they excel in. The Wedding Ceremony (no wonder why marriage registrations are almost impossible to find) The mere fact that two people have agreed to live together and share their lives together constitutes marriage and no formal ritual is required. Some tribes of Gypsies do perform wedding ceremonies. In some marriages the bride and groom will join hands in front of the bandolier and promise to be true to each other. A few Gypsy wedding rites are centred on bread. In one rite, the bride and groom each take a piece of bread and place a drop of their blood on the bread. They then exchange and eat each others bread. In another ritual, the young couple sit down, surrounded by relatives and friends. A small amount of salt and bread is then placed on the knees of the bride. The groom takes some of the bread, puts salt on it, and eats it. The bride does the same. The union of salt and bread symbolizes a harmonious future together for the groom and bride. The informal joyous festivities celebrating the marriage can go on for several days. A huge feast is served on these occasions. There is an open fire over which whole pigs, sides of beef, game, chicken, or goose are roasted. There are huge platters of fried potatoes and boiled cabbage stuffed with rice and chopped meat, with herbs and garlic. Drink too is served generously. There are songs and dances Wedding gifts almost always consist of money. Some families may save much of their money to present as gifts at weddings. These money gifts will help the new couple start their new lives together somewhat financially secure. When the celebration has ended, it is time for the groom to take his bride home. The brides family kisses the girl and they weep as they unbraid her hair, a symbol for her new marital status. Her new mother-in-law helps the bride knot her diklo, or headscarf, a sign that she is a married woman. She is never seen again in public without this diklo, headscarf. The bride moves into the husbands home. The mother-in-law guiding her and the bride is expected to take an active role in the household. Not until the birth of their first child will the couple move into their own home. Not until they are parents will they be able to refer to each other as husband and wife. Before then, they use only their first names with each other or in speaking about each other. DEATH RITUALS AND CUSTOMS All Gypsy tribes have customs and rituals regarding death. Spirits surround us all of the time. These spirits must be carefully guarded against, or combated by the use of spells and/or charms. For the Gypsy, death is a senseless, unnatural occurrence that should anger those who die. A Gypsy must not die in his or her habitual place, home or dwelling. Gypsies traditionally move the deathbed in front of the tent or caravan, usually under an improvised canopy. Tears and lamentations are publicly displayed. When death finally comes, the lamentation increases. From that time until the burial, certain traditional customs are observed. Above all else there is total absorption in the mourning with no distractions or activities. There is no washing or shaving or combing of the hair. No food is prepared. Only the drinking of coffee, brandy, or other liquor is permitted. Mirrors are covered and vessels containing water are emptied. An important step is the gathering together of those things that will be useful to the deceased during the journey from life to be placed in the coffin. These can include almost anything, such as clothing, tools, eating utensils, jewelry, and money. A small band is sometimes hired to play marches, going ahead of the coffin. This band is followed by the widow or widower, other mourning relatives, and friends. As the procession enters the cemetery, the sobbing of the mourners increases. This display of sorrow reaches its peak as the coffin is lowered into the grave. The mourners generally then throw coins as well as handfuls of earth into the grave. Following the funeral all material ties with the dead must be carefully destroyed. It has been a common practice so as not to cause hardship to the deceased family, to instead of destroying these objects to sell them. They must be sold to a non-gypsy and for only a modest sum as the family should not profit enormously from the dead, this would be seen as a form of marhime'. Sometimes animals that belonged to the dead must be killed. Only the horse is usually excluded from this rule. There should be not trace of the deceased in the Gypsy camp or household. Even the use of his or her name is avoided, except when absolutely necessary. According to traditional Gypsy beliefs, life for the dead continues on another level. However there is a great fear among the survivors that the dead might return in some supernatural form to haunt the living. It is for this reason that the name of the dead should not be mentioned, that the body should not be touched, and that all objects that belonged to the dead tying him to this place must be destroyed." Sandra Magee Bris Qld Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. ------------------------------- To unsubscribe from the list, please send an email to AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

Would it please be possible for SKS to do a 'Look-up' on the Birth of Alfred James WALKER, somewhere in Sth Aust in 1892, and advise me of the results. TIA, Jim in Queensland.

Have sent two alternatives to Jim. Steph. :-)) ----- Original Message ----- From: "Jim" <jaybees@optusnet.com.au> To: <AUS-SAGEN@rootsweb.com> Sent: Sunday, July 04, 2010 2:16 PM Subject: [AUS-SAGEN] Alfred James WALKER - born Sth Aust c1892 > Would it please be possible for SKS to do a 'Look-up' on the Birth of > Alfred > James WALKER, somewhere in Sth Aust in 1892, and advise me of the results. > > TIA, Jim in Queensland. > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message -------------------------------------------------------------------------------- No virus found in this incoming message. Checked by AVG - www.avg.com Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: 07/04/10 04:05:00

I just received this yesterday from someone in England so maybe customs could be different but thought it was interesting and might be helpful if not timely. "I'm doing a tree for someone who descends from Romany/gypsy - quite interesting 'cause I had to investigate their customs because I wasn't getting any birth, death or marriage records so could only get census info. See below Birth customs The birth of a child is a special event. A new child ensures continuation of the family line and adds to the respect of the family. During pregnancy a gypsy woman is cared for by the women of the tribe and the husband takes over all her duties. The woman at the time of birth is taken to a birthing tent, and is at this point the responsibility of the midwife and her attendants. Various customs abound for birthing rites and vary from tribe to tribe and eve from midwife to midwife. One rite among some tribes involves the untying of certain knots, so that the umbilical cord will not be knotted. Sometimes all the knots in the expectant mother's clothing will be undone or cut. At other times, the expectant mother's hair will be loosened if it has been pinned or tied with a ribbon. Other symbolic rituals involve the formal recognition of the infant by its father. In some Gypsy tribes, the child is wrapped in swaddling on which a few drops of paternal blood are placed. In other cases, the child is covered by a piece of clothing belonging to the father. It is traditional in other tribes for the mother to put the infant on the ground. The father picks up the infant and places a red string around it's neck, thereby acknowledging that the child is his. In some tribes the mother cannot be seen by any man except the husband before the baptism. The husband face restrictions too. He will often be prohibited from going out between sunset and sunrise so that he may keep away from evil spirits, called tsinvari, which might attack the infant during the night. These infants might attack the new mother also. These spirits have also been known to posses the mother causing her to do harm to those she loves. In one such incident the mother became possessed and killed half her campania before she wound up being killed. Only other women, and never the husband or other men, are allowed to protect her. The baptism takes place two weeks after the birth. During this time period the mother and child are isolated. Before the baptism, the baby's name cannot be pronounced. The baptism has the baby baptised in running water to cleanse it. It is massaged with oil to strengthen it and in some cases amulets and or talismans are used to protect it from evil spirits. After the purification by water the baby is formally a human being and can be called by a name. This name, however, is only one of three that the child will carry through his or her life. The first name remains a secret. Tradition has it that this name is whispered by the mother, the only one who knows it at the time of birth, and it is never used. The purpose of this secret name is to confuse the supernatural spirits by keeping the real identity of the child from them. The second name is a Gypsy name used only among the Gypsies and didikai, or Gypsy friends. The third name is a name used when dealing with non-gypsy. The child is raised by the entire tribe, and it is the responsibility of everyone in the family unit to help raise the child. The growing child plays at will. The child has a special place in the family, adored and cherished by his or her parents. He or she learns whatever skills can be acquired by the mother or father, first by imitating them, and finally, by helping the parents whenever possible. He or she learns the ways of the Gypsy, too, by observation and at a certain point, participation. Further training in later years is done in whatever skills they seem most interested in and in what they excel in. The Wedding Ceremony (no wonder why marriage registrations are almost impossible to find) The mere fact that two people have agreed to live together and share their lives together constitutes marriage and no formal ritual is required. Some tribes of Gypsies do perform wedding ceremonies. In some marriages the bride and groom will join hands in front of the bandolier and promise to be true to each other. A few Gypsy wedding rites are centred on bread. In one rite, the bride and groom each take a piece of bread and place a drop of their blood on the bread. They then exchange and eat each others bread. In another ritual, the young couple sit down, surrounded by relatives and friends. A small amount of salt and bread is then placed on the knees of the bride. The groom takes some of the bread, puts salt on it, and eats it. The bride does the same. The union of salt and bread symbolizes a harmonious future together for the groom and bride. The informal joyous festivities celebrating the marriage can go on for several days. A huge feast is served on these occasions. There is an open fire over which whole pigs, sides of beef, game, chicken, or goose are roasted. There are huge platters of fried potatoes and boiled cabbage stuffed with rice and chopped meat, with herbs and garlic. Drink too is served generously. There are songs and dances Wedding gifts almost always consist of money. Some families may save much of their money to present as gifts at weddings. These money gifts will help the new couple start their new lives together somewhat financially secure. When the celebration has ended, it is time for the groom to take his bride home. The brides family kisses the girl and they weep as they unbraid her hair, a symbol for her new marital status. Her new mother-in-law helps the bride knot her diklo, or headscarf, a sign that she is a married woman. She is never seen again in public without this diklo, headscarf. The bride moves into the husbands home. The mother-in-law guiding her and the bride is expected to take an active role in the household. Not until the birth of their first child will the couple move into their own home. Not until they are parents will they be able to refer to each other as husband and wife. Before then, they use only their first names with each other or in speaking about each other. DEATH RITUALS AND CUSTOMS All Gypsy tribes have customs and rituals regarding death. Spirits surround us all of the time. These spirits must be carefully guarded against, or combated by the use of spells and/or charms. For the Gypsy, death is a senseless, unnatural occurrence that should anger those who die. A Gypsy must not die in his or her habitual place, home or dwelling. Gypsies traditionally move the deathbed in front of the tent or caravan, usually under an improvised canopy. Tears and lamentations are publicly displayed. When death finally comes, the lamentation increases. From that time until the burial, certain traditional customs are observed. Above all else there is total absorption in the mourning with no distractions or activities. There is no washing or shaving or combing of the hair. No food is prepared. Only the drinking of coffee, brandy, or other liquor is permitted. Mirrors are covered and vessels containing water are emptied. An important step is the gathering together of those things that will be useful to the deceased during the journey from life to be placed in the coffin. These can include almost anything, such as clothing, tools, eating utensils, jewelry, and money. A small band is sometimes hired to play marches, going ahead of the coffin. This band is followed by the widow or widower, other mourning relatives, and friends. As the procession enters the cemetery, the sobbing of the mourners increases. This display of sorrow reaches its peak as the coffin is lowered into the grave. The mourners generally then throw coins as well as handfuls of earth into the grave. Following the funeral all material ties with the dead must be carefully destroyed. It has been a common practice so as not to cause hardship to the deceased family, to instead of destroying these objects to sell them. They must be sold to a non-gypsy and for only a modest sum as the family should not profit enormously from the dead, this would be seen as a form of marhime'. Sometimes animals that belonged to the dead must be killed. Only the horse is usually excluded from this rule. There should be not trace of the deceased in the Gypsy camp or household. Even the use of his or her name is avoided, except when absolutely necessary. According to traditional Gypsy beliefs, life for the dead continues on another level. However there is a great fear among the survivors that the dead might return in some supernatural form to haunt the living. It is for this reason that the name of the dead should not be mentioned, that the body should not be touched, and that all objects that belonged to the dead tying him to this place must be destroyed." Sandra Magee Bris Qld

G'Day Ray, I do now but I hadn't this morning when I posted a similar to the AUS-NSW mailing list and a kind soul provided the same info. Thanks anyway. Much appreciated. David. ---------- At 4/07/2010 11:44 AM, Ray Hayes wrote: >Hi David, > >I presume you have Doris M born in 1912 Broken Hill, NSW Federation >Index 1912/26560 ? > >Ray > > >> >> >>----- Original Message ----- From: "David Warncken" <d.warncken@bigpond.com> >>To: <AUS-SAGEN@rootsweb.com> >>Sent: Sunday, July 04, 2010 9:22 AM >>Subject: [AUS-SAGEN] Birth lookups please - Sherwood - Butler >> >> >> >>>To anyone who has easy access to the S.A. birth indexes on CD. >>> >>>Robert Sherwood and Mary Butler were married in Broken Hill in >>>1912. I am seeking information of any of their children whose births >>>may have been registered in S.A. >>> >>>Cheers, >>>David. >>>Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. >>>------------------------------- >>>To unsubscribe from the list, please send an email to >>>AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without >>>the quotes in the subject and the body of the message >>> >> >> >>-------------------------------------------------------------------------------- >> >> >> >>No virus found in this incoming message. >>Checked by AVG - www.avg.com >>Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: >>07/04/10 04:05:00 >> >>Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. >>------------------------------- >>To unsubscribe from the list, please send an email to >>AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without >>the quotes in the subject and the body of the message >> >>

Hi David, I presume you have Doris M born in 1912 Broken Hill, NSW Federation Index 1912/26560 ? Ray > > > ----- Original Message ----- > From: "David Warncken" <d.warncken@bigpond.com> > To: <AUS-SAGEN@rootsweb.com> > Sent: Sunday, July 04, 2010 9:22 AM > Subject: [AUS-SAGEN] Birth lookups please - Sherwood - Butler > > > >> To anyone who has easy access to the S.A. birth indexes on CD. >> >> Robert Sherwood and Mary Butler were married in Broken Hill in >> 1912. I am seeking information of any of their children whose births >> may have been registered in S.A. >> >> Cheers, >> David. >> Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. >> ------------------------------- >> To unsubscribe from the list, please send an email to >> AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the >> quotes in the subject and the body of the message >> > > > -------------------------------------------------------------------------------- > > > > No virus found in this incoming message. > Checked by AVG - www.avg.com > Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: 07/04/10 > 04:05:00 > > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message > >

I would think State Records would have this info. http://143.216.32.39/archivessrsa/t1tbmain.asp I suggest you ask the archivist and they will get back to you Ros On Sun, Jul 4, 2010 at 9:44 AM, Stephanie Cocks <steph-ken@bigpond.com>wrote: > > > WOW, yet another interesting query. Could we have replies to the list > PLEASE? Thanks! > Steph. > > > ----- Original Message ----- > From: "marg" <esrom57@smartchat.net.au> > To: <AUS-SAGEN@rootsweb.com> > Sent: Sunday, July 04, 2010 8:42 AM > Subject: [AUS-SAGEN] penal query > > > > Good morning all, > > I am hoping some one can help me with my research into our family I have > > come across family member with a conviction for murder in South Aust. & > > sentenced to death ---later commuted to life. -- > > > > How long would life be in South Aust, the conviction was in the 1920's? > > Is there any way I can find out when a person was released or paroled? > > Any help would be much appreciated. > > > > Cheers > > Marg > > > > > > > > -- > > I am using the free version of SPAMfighter. > > We are a community of 7 million users fighting spam. > > SPAMfighter has removed 15360 of my spam emails to date. > > Get the free SPAMfighter here: http://www.spamfighter.com/len > > > > The Professional version does not have this message > > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > > ------------------------------- > > To unsubscribe from the list, please send an email to > > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > > quotes in the subject and the body of the message > > > > -------------------------------------------------------------------------------- > > > > No virus found in this incoming message. > Checked by AVG - www.avg.com > Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: 07/04/10 > 04:05:00 > > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message >

Checked the 1907-1928 Birth CD, sorry David, 0 hits for Father Robert SHERWOOD/Mother Mary BUTLER Steph. ----- Original Message ----- From: "David Warncken" <d.warncken@bigpond.com> To: <AUS-SAGEN@rootsweb.com> Sent: Sunday, July 04, 2010 9:22 AM Subject: [AUS-SAGEN] Birth lookups please - Sherwood - Butler > To anyone who has easy access to the S.A. birth indexes on CD. > > Robert Sherwood and Mary Butler were married in Broken Hill in > 1912. I am seeking information of any of their children whose births > may have been registered in S.A. > > Cheers, > David. > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message -------------------------------------------------------------------------------- No virus found in this incoming message. Checked by AVG - www.avg.com Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: 07/04/10 04:05:00

To anyone who has easy access to the S.A. birth indexes on CD. Robert Sherwood and Mary Butler were married in Broken Hill in 1912. I am seeking information of any of their children whose births may have been registered in S.A. Cheers, David.

WOW, yet another interesting query. Could we have replies to the list PLEASE? Thanks! Steph. ----- Original Message ----- From: "marg" <esrom57@smartchat.net.au> To: <AUS-SAGEN@rootsweb.com> Sent: Sunday, July 04, 2010 8:42 AM Subject: [AUS-SAGEN] penal query > Good morning all, > I am hoping some one can help me with my research into our family I have > come across family member with a conviction for murder in South Aust. & > sentenced to death ---later commuted to life. -- > > How long would life be in South Aust, the conviction was in the 1920's? > Is there any way I can find out when a person was released or paroled? > Any help would be much appreciated. > > Cheers > Marg > > > > -- > I am using the free version of SPAMfighter. > We are a community of 7 million users fighting spam. > SPAMfighter has removed 15360 of my spam emails to date. > Get the free SPAMfighter here: http://www.spamfighter.com/len > > The Professional version does not have this message > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message -------------------------------------------------------------------------------- No virus found in this incoming message. Checked by AVG - www.avg.com Version: 9.0.830 / Virus Database: 271.1.1/2980 - Release Date: 07/04/10 04:05:00

Good morning all, I am hoping some one can help me with my research into our family I have come across family member with a conviction for murder in South Aust. & sentenced to death ---later commuted to life. -- How long would life be in South Aust, the conviction was in the 1920's? Is there any way I can find out when a person was released or paroled? Any help would be much appreciated. Cheers Marg -- I am using the free version of SPAMfighter. We are a community of 7 million users fighting spam. SPAMfighter has removed 15360 of my spam emails to date. Get the free SPAMfighter here: http://www.spamfighter.com/len The Professional version does not have this message

I have found these amongst a list of passengers that arrived on this ship, but it does not give ages or any other details than that they are SCOTS Alexander Fraser John Fraser Ann Fraser Jessie Fraser Simon Fraser Mary Fraser James Fraser John Fraser Elizabeth Fraser Has anyone got any other details of this ships passenger that might have more details thanks Bob -- I am using the free version of SPAMfighter. We are a community of 7 million users fighting spam. SPAMfighter has removed 4009 of my spam emails to date. Get the free SPAMfighter here: http://www.spamfighter.com/len The Professional version does not have this message

/HI Gay The SA Births CD carries 12 children with Joseph Bath as the father. 9 of those have Mary O'Shaughnessy (name is spelled differently for each of the kids) and 3 give Mary Collins as the mother with her name given as Mary Collins (nee) Smith, Mary (fmly) Collins (nee) Smith and Mary Emily Collins (nee) Smith. The Three with the Collins mother are Florence Eva b 3/9/1882 at Capalala (295/155); William b 5/6/1884 Capalala River Murray (331/251); and John Alick b 25/5/1886 Glenforslan (375/308). There are notes on the birth records for Florence Eva and John Alick - See also Collins, Florence Eva Bath; See also Collins, John Alick Bath. You don't need the mother's name to get the birth certificate for Florence Eva Bath - I have given you the date and registration details above, but here they are again - Florence Eva Bath, born 3/9/1882 Capalala, district of Angas Book 291 page 155. Don't know much about Gypsies, except that the REAL ones don't like being called gypsies, they prefer to be called Romany. Back in the days that you are looking, there probably were not very many, if any at all, in SA. People of English and other European descent had a habit of calling anyone who lived a semi-nomadic lifestyle a gypsy - meaning that they roamed around from place to place. The marriage record of Joseph Bath & May Collins nee Smith give some clues to who Mary was - the record says she was a widow aged 27 and the daughter of George Smith - so this makes her born in about 1849 and Joseph was a widower aged 45. There is a marriage record for Mary Emiline Smith, daughter of George Smith, marrying a Timothy Collins (son of Patrick Collins) at Trinity Church Adelaide on 9/1/1878 - the husband was 46 and single, she was 21 and single. Book 114/page 87. There are only the 3 births for Mary Collins nee Smith with Joseph Bath as father listed in SA records. I think you need to get the certificates for the kids of Joseph Bath and compare them and the dates in order - I think you will find that there are really only 3 to Mary Collins nee Smith and Joseph Bath, not 6. Good Luck Cheers!!! Julie Stokes Phone: 0468 651 490 -----Original Message----- From: aus-sagen-bounces@rootsweb.com [mailto:aus-sagen-bounces@rootsweb.com] On Behalf Of Gay Sent: Thursday, 1 July 2010 7:55 PM To: AUS-SAGEN@rootsweb.com Subject: [AUS-SAGEN] Gypsies in South Australia 1882 Hi fellow listers, my husbands grandmother Florence Eva Collins / Bath, her father Joseph Bath was married to Mary Ellen O'Shaughnessy in SA 1860 they had 10 children before Mary died 1880, we have been told Joseph bought in a house keeper to help re bringing up the children and cooking etc, as Joseph worked as a labourer / shephard on stations around the Blanchetown area. There were three children born to Josephs address during 1882 and 1886, Florence Eva Sept1882, William Thomas June1884 and John Aleck May 1886 we beleive possibly born to Josephs house keeper, he married no2 Mary Erestine Adelaide Collins nee Smith in Dec 1886 in Blanchetown, they had 6 children. We have been told that the house keeper was possibly a Gypsie, and possibly mother to Florence, William & Aleck. Florence married a Henry James Jones in Wentworth in 1898, he died in 1922 Ral Ral Hut, Florence later lived with a Mr MacDonald back in South Australia, we dont know if there was a marrige or not, dont think so, as Flornce died as a Mrs Jones on her death cert. I am hoping some one may know some thing of any Gypsies around this area about this time, I want to send away for Florences birth cert, do I have to know her mothers name to be able to get the cert, we dont know what it was, all I have is her listed in the births as Collins / Bath, but have been told she was not a Collins, but was then given the fathers name Bath. Thanking you sincerly, Gay Ritter listmijarose@aapt.net.au Redcliffe, Queensland. Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. ------------------------------- To unsubscribe from the list, please send an email to AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

This sounds really interesting, may we have any replies to the list please??? Thanks. Steph. :-))) ----- Original Message ----- From: "Gay" <listmijarose@aapt.net.au> To: <AUS-SAGEN@rootsweb.com> Sent: Thursday, July 01, 2010 7:54 PM Subject: [AUS-SAGEN] Gypsies in South Australia 1882 > Hi fellow listers, my husbands grandmother Florence Eva Collins / Bath, > her father Joseph Bath was married to Mary Ellen O'Shaughnessy in SA 1860 > they had 10 children before Mary died 1880, we have been told Joseph > bought in a house keeper to help re bringing up the children and cooking > etc, as Joseph worked as a labourer / shephard on stations around the > Blanchetown area. There were three children born to Josephs address during > 1882 and 1886, Florence Eva Sept1882, William Thomas June1884 and John > Aleck May 1886 we beleive possibly born to Josephs house keeper, he > married no2 Mary Erestine Adelaide Collins nee Smith in Dec 1886 in > Blanchetown, they had 6 children. We have been told that the house keeper > was possibly a Gypsie, and possibly mother to Florence, William & Aleck. > Florence married a Henry James Jones in Wentworth in 1898, he died in 1922 > Ral Ral Hut, Florence later lived with a Mr MacDonald back in South > Australia, we dont know if there was a marrige or not, dont think so, as > Flornce died as a Mrs Jones on her death cert. > I am hoping some one may know some thing of any Gypsies around this area > about this time, I want to send away for Florences birth cert, do I have > to know her mothers name to be able to get the cert, we dont know what it > was, all I have is her listed in the births as Collins / Bath, but have > been told she was not a Collins, but was then given the fathers name > Bath. > Thanking you sincerly, Gay Ritter listmijarose@aapt.net.au Redcliffe, > Queensland. > Advertising on AUS-SAGEN is forbidden by Rootsweb Rules. > ------------------------------- > To unsubscribe from the list, please send an email to > AUS-SAGEN-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message -------------------------------------------------------------------------------- No virus found in this incoming message. Checked by AVG - www.avg.com Version: 9.0.830 / Virus Database: 271.1.1/2974 - Release Date: 07/01/10 04:08:00

Hi fellow listers, my husbands grandmother Florence Eva Collins / Bath, her father Joseph Bath was married to Mary Ellen O'Shaughnessy in SA 1860 they had 10 children before Mary died 1880, we have been told Joseph bought in a house keeper to help re bringing up the children and cooking etc, as Joseph worked as a labourer / shephard on stations around the Blanchetown area. There were three children born to Josephs address during 1882 and 1886, Florence Eva Sept1882, William Thomas June1884 and John Aleck May 1886 we beleive possibly born to Josephs house keeper, he married no2 Mary Erestine Adelaide Collins nee Smith in Dec 1886 in Blanchetown, they had 6 children. We have been told that the house keeper was possibly a Gypsie, and possibly mother to Florence, William & Aleck. Florence married a Henry James Jones in Wentworth in 1898, he died in 1922 Ral Ral Hut, Florence later lived with a Mr MacDonald back in South Australia, we dont know if there was a marrige or not, dont think so, as Flornce died as a Mrs Jones on her death cert. I am hoping some one may know some thing of any Gypsies around this area about this time, I want to send away for Florences birth cert, do I have to know her mothers name to be able to get the cert, we dont know what it was, all I have is her listed in the births as Collins / Bath, but have been told she was not a Collins, but was then given the fathers name Bath. Thanking you sincerly, Gay Ritter listmijarose@aapt.net.au Redcliffe, Queensland.