In July I paid a visit to Darien’s historic Mather Homestead on Brookside Road. Built in 1778, the history of the Mather Homestead resembles that of Sylvester Manor; it was privately held in the same family over the span of several centuries before being incorporated as a historical nonprofit and opened to the public in recent years (2017, to be precise).
The stories of many New England towns are animated by a narrative arc that stretches to the origins of the American republic, and Deacon Joseph Mather, the original proprietor of the homestead, features prominently in Darien’s own foundational mythos. Joseph’s father, the Reverend Moses Mather, is related to Increase Mather (of Salem Witch Trial infamy) by way of Increase’s brother, Timothy. The Yale-educated Moses arrived in Darien, then known as Middlesex Parish, in 1740 at the age of twenty-five in order to take up his post as the town’s first Congregational minister. Moses was staunchly anti-Anglican, and during the Revolutionary War he cultivated a reputation as one the most fiery Patriots in the Stamford-Middlesex area. On two occasions, he and his sons were captured by Loyalists from Long Island and imprisoned in New York City. In a separate raid that took place in March of 1781, Tories stormed Joseph Mather’s home while only his wife, Sarah, was present, and confiscated valuables that were hidden by friends in the family’s well.
Joseph Mather’s property on Brookside Road was occupied by his unmarried daughters until the death of Rana Mather in 1880 at the age of 96. Thereafter, the homestead functioned primarily as a summer residence for the family of Joseph Wakeman Mather (grandson of the elder Joseph), a San Francisco businessman who eventually relocated to Brooklyn. Joseph’s son, Stephen Tyng, became the first director of the National Park Service in 1917. Despite Stephen’s early years and college studies in California, plus a career path that took him to Chicago and Washington, D.C., he considered the house on Brookside Road to be his permanent home. In fact, Stephen was the sole inheritor of the Mather Homestead in 1906, and continued to use it as a summer retreat until his death in 1930.
I wonder about what impact the setting of southwestern Connecticut had on Stephen Mather. In The Last Undiscovered Place, David K. Leff reflects that Connecticut’s lack of open horizons or sweeping mountain vistas allows for a more nuanced appreciation of the beauty and underlying processes that animate the other-than-human realm, and Stephen seems to have cultivated this appreciation. Mather was instrumental in persuading Congress to expand the park system beyond the dramatic scenery of the West, and by the end of his tenure at the the Department of the Interior, Mount Desert Island, the Shenandoah Valley, and the Great Smoky Mountains were encompassed by national parks.
Stephen Mather would not be the first influential figure in American conservation/environmental thought to carry into adulthood the imprint of a youth rooted in the Constitution State. Frederick Law Olmsted, the famed designer of New York’s Central Park, grew up in Hartford County, and he attributed his vision as a landscape architect to the complementary patterning of the built human world and natural scenery that characterized his birth state. Henry Chandler Cowles, a botanist who pioneered the study of ecological succession, grew up exploring the countryside around the town of Berlin, where he first appreciated the reality that the landscaped is an ever-changing mosaic.
I’ve written repeatedly in previous essays about unearthing sights of natural wonder and gems of discovery hidden in the overlooked corners of Darien. Using his position of power in Washington, Stephen Mather seems to have instilled that expanded definition of natural wonder in the broader American consciousness via the National Park Service, while Olmsted achieved similar ends by offering a green respite in the middle of Manhattan. Our foundational mythos does not have to rest solely on the pomp and patriotism of exploration across oceans or a war for independence. When we tell ourselves stories of origin and identity, I think all cultures operating in the industrial, hyper-connected world would do well to acknowledge the quiet, humble workings of the land we inhabit.