Found 1780's
Abandoned: 1890's
Bara-Hack, located near Pomfret in Windham County, Connecticut, is
an abandoned 18th-century settlement often called the "Village of
Ghostly Voices" due to its reputed hauntings. Founded around
1778–1790 by Welsh settlers Obadiah Higginbotham and Jonathan
Randall, who fled Cranston, Rhode Island, during the Revolutionary
War, the settlement’s name, "Bara-Hack," is said to mean "breaking
of bread" in Welsh, though some suggest this name may be a
20th-century invention. The two families established a small,
self-sufficient community in the Ragged Hills area, building homes,
a waterwheel-powered mill, and a business producing flax spinning
wheels. They also created a shared cemetery, known as the
Randall-Botham Cemetery, which includes marked and unmarked graves,
reportedly for family members and enslaved individuals.
The
settlement thrived modestly until the mid-19th century, but economic
challenges and the deaths of the founding families led to its
decline. By 1890, Bara-Hack was completely abandoned, leaving behind
stone foundations, cellar holes, a stone bridge, and the cemetery.
The surrounding forest has since reclaimed much of the site, adding
to its eerie atmosphere.
Founding and Origins (circa 1778–1790):
Bara-Hack was
established during the late 18th century by two Welsh families, led
by Obadiah Higginbotham and Jonathan Randall (or John Randal, as
some records suggest), who reportedly fled Cranston, Rhode Island,
during the turmoil of the Revolutionary War. The exact founding date
is debated, with estimates ranging from 1778 to 1790, as historical
records are sparse and contradictory. The settlers chose a remote,
wooded area in northeastern Connecticut, likely seeking isolation
and self-sufficiency. The name "Bara-Hack" is often interpreted as
Welsh for "breaking of bread," symbolizing communal sharing, though
some historians argue this etymology is a 20th-century
romanticization, and the true origin of the name remains uncertain.
Community and Economy:
The settlement was a small, agrarian
community centered around the Higginbotham and Randall families.
They built modest homes, a waterwheel-powered gristmill along a
brook (now known as Bara-Hack Brook or Nightingale Brook), and a
small business producing flax spinning wheels, which were essential
for textile production in colonial New England. The families were
industrious, cultivating crops, raising livestock, and operating the
mill to grind grain. The spinning wheel business catered to local
demand, as flax was a key material for linen production. The
community’s economy was likely supplemented by bartering and trade
with nearby settlements like Pomfret or Abington.
Social
Structure and Enslavement:
Historical records indicate that the
Randall family owned enslaved individuals, a grim reality of
colonial New England. These enslaved people lived and worked in
Bara-Hack, contributing to the settlement’s labor-intensive tasks,
such as farming, milling, and spinning wheel production. Their
presence is noted in early accounts of the settlement’s paranormal
activity, with stories of enslaved individuals witnessing
apparitions, including a ghostly infant in an elm tree near the
cemetery. The social dynamics of Bara-Hack, therefore, included not
only the founding families but also enslaved laborers, whose lives
and experiences are sparsely documented but integral to the
settlement’s history.
Cemetery and Burial Practices:
The
families established a shared burial ground, now known as the
Randall-Botham Cemetery (or Bara-Hack Cemetery), which served as the
final resting place for family members, enslaved individuals, and
possibly others. The cemetery contains both marked and unmarked
graves, with some headstones still legible, bearing names like
Higginbotham and Randall. The presence of unmarked graves suggests
burials of enslaved people or infants, common in small colonial
cemeteries. The cemetery’s location near the settlement’s core and
its continued preservation make it a focal point for both historical
and paranormal interest.
Development and Decline
Peak and
Prosperity (Late 18th to Early 19th Century):
At its height,
Bara-Hack was a modest but functional settlement, likely consisting
of a handful of homes, the mill, a workshop for spinning wheel
production, and agricultural fields. The waterwheel-powered mill was
a technological centerpiece, harnessing the brook’s flow to grind
grain and power machinery. The settlement’s isolation in the rugged
Ragged Hills provided security but also limited its growth, as it
lacked easy access to major trade routes or urban centers like
Hartford or Providence.
Economic and Social Challenges:
By
the mid-19th century, Bara-Hack began to decline. Several factors
contributed to its downfall:
Economic Shifts: The rise of
industrialization and larger textile mills in urban areas rendered
small-scale flax spinning wheel production obsolete. The
settlement’s mill and cottage industry could not compete with
factory-based manufacturing.
Isolation: The remote location,
while initially advantageous for self-sufficiency, became a
liability as regional economies grew more interconnected.
Family
Dynamics: The deaths of the founding generation and subsequent heirs
likely disrupted the community’s cohesion. Without new settlers or
economic incentives, the population dwindled.
Enslavement’s End:
The gradual abolition of slavery in Connecticut (fully enacted by
1848) may have altered the labor structure, further straining the
settlement’s viability.
Abandonment (By 1890):
By the late
19th century, Bara-Hack was completely abandoned. The last residents
likely left in the 1860s or 1870s, and by 1890, the settlement was a
ghost town. The forest began to reclaim the land, enveloping homes,
fields, and pathways. The mill’s waterwheel fell into disrepair, and
wooden structures decayed, leaving only stone foundations, cellar
holes, and the cemetery as enduring remnants.
Bara-Hack’s ruins are scattered across a forested area, accessible
only with permission from the private landowners. The site’s physical
features include:
Randall-Botham Cemetery: The cemetery is the
most intact feature, with several gravestones still standing, though
weathered. Names like Higginbotham and Randall are visible, alongside
unmarked graves. The cemetery is surrounded by stone walls and mature
trees, including the infamous elm tree associated with ghostly
sightings.
Stone Foundations and Cellar Holes: The remains of homes
and other buildings are marked by stone foundations and sunken cellar
holes, partially overgrown with moss and vines. These ruins indicate the
layout of the settlement, with homes likely clustered near the brook.
Stone Bridge: A small, arched stone bridge, possibly built to cross
Bara-Hack Brook, survives as a testament to the settlers’ engineering.
It is a rare feature for such a small community and adds to the site’s
historical charm.
Mill Site and Waterwheel Remnants: The gristmill’s
foundation and fragments of the waterwheel mechanism are still
discernible near the brook. The waterwheel was likely wooden, with stone
supports that have endured.
Natural Setting: The site is enveloped by
dense forest, with the brook providing a constant auditory backdrop. The
rugged terrain and overgrowth enhance the sense of isolation and
eeriness.
Access and Preservation:
Bara-Hack is private
property, and unauthorized access is strictly prohibited due to
trespassing, vandalism, and safety concerns. The landowners, frustrated
by decades of ghost hunters and thrill-seekers, have restricted access,
and local authorities monitor the area. Those wishing to visit must
contact the Pomfret Town Hall or the property owners for permission,
though approval is rare. The site’s historical significance has prompted
calls for preservation, but its private status and remote location limit
formal efforts.
Early Paranormal Accounts:
Bara-Hack’s haunted reputation predates
its abandonment. Enslaved individuals in the settlement reportedly
witnessed supernatural phenomena, such as the apparition of an infant in
an elm tree near the cemetery, possibly tied to the death of a child.
These early accounts, passed down orally, laid the groundwork for the
settlement’s mystique.
20th-Century Rediscovery:
The site’s
paranormal fame grew in the 20th century, particularly after historian
Odell Shepard’s 1927 book, The Harvest of a Quiet Eye, described
Bara-Hack as a "village of voices," evoking its eerie atmosphere. In
1971, paranormal investigator Paul Eno visited the site and reported
seeing a floating bearded face, hearing disembodied voices, and
witnessing orbs of light. Eno’s accounts, widely publicized, cemented
Bara-Hack’s status as a paranormal hotspot.
Reported Phenomena:
Visitors and investigators have described a range of supernatural
experiences, including:
Auditory Phenomena: Disembodied voices,
children’s laughter, livestock sounds (e.g., cows or chickens), and the
creaking of wagon wheels, despite the absence of any such activity.
Visual Apparitions: Orbs, streaks of light, and ghostly figures,
including a bearded man (possibly a settler) and a child near the
cemetery.
Atmospheric Sensations: Feelings of being watched, sudden
cold spots, and an oppressive or melancholic atmosphere.
Physical
Traces: Some claim to have found unexplained footprints or disturbed
objects, though these are less substantiated.
Cultural Impact:
Bara-Hack has become a fixture in New England folklore, featured in
books, paranormal documentaries, and online forums. Its blend of
historical tragedy (e.g., the presence of enslaved individuals, infant
mortality) and physical decay fuels its mystique. The settlement is
often compared to other haunted New England sites, like Dudleytown, but
its small size and Welsh origins give it a unique identity. The site’s
inaccessibility has only heightened its allure, as forbidden access
amplifies the sense of mystery.
Trespassing and Vandalism:
The surge in paranormal tourism,
especially since the 1990s with the rise of ghost-hunting TV shows and
websites, has led to significant trespassing at Bara-Hack. Vandals have
damaged gravestones, left litter, and disturbed the site’s natural
state, prompting landowners to enforce strict no-access policies.
Trespassers face fines or arrest, and local residents are vigilant about
reporting unauthorized visitors.
Historical Documentation:
Bara-Hack’s history is poorly documented, relying on fragmented records,
oral traditions, and secondary sources like Shepard’s writings. The lack
of primary documents (e.g., deeds, diaries) complicates efforts to
verify details, such as the exact founding date or the true meaning of
"Bara-Hack." Local historical societies, like the Pomfret Historical
Society, have expressed interest in studying the site, but access
restrictions limit research.
Paranormal Investigations:
While
formal paranormal investigations have occurred (e.g., Eno’s 1971 study),
most modern accounts come from amateur ghost hunters or anecdotal
reports on platforms like X. Skeptics attribute reported phenomena to
natural causes, such as the brook’s sound mimicking voices or the
forest’s shadows creating optical illusions. Believers, however, argue
that the site’s history of hardship and death creates a spiritual
residue.