Brendan Galvin’s “Fog Township,” a stichic, forty-three-line poem, meditates on contending forces in the world—hot and cold, moist and dry, human and inanimate, to name a few—yet at the same time recognizes the interconnectedness of things. “Fog Township” observes the subtle interplay of what is often called the Apollonian (human-made) and the Dionysian (natural) worlds and discovers a tension vibrating always within the “delicate time” of the first line.
The poem is in three movements of almost identical length. The first is an objective description of the natural world, winter turning to spring, and the uncertainty of those days as hot and cold collide and fog is the real and figurative result. It obscures the knowledge of where people will go next. “Cathedral/ and Round Hills” stand out, not only because they rise above the fog to become “high islands” but also because they are human-named places in this otherwise Dionysian world. Humans tend to gravitate toward what they have made, according to Galvin.
Part 2, which begins after the caesura in line 14, introduces the “I” persona, who seeks to read the “message/ tapped on twigs out there.” The “out there” is very important, ultimately, because it represents “the other,” the Dionysian world. As are so many things in this poem, the term is repeated in line 40, reinforcing the separation of the human-made and the natural.
Part 3 begins after the caesura in line 29. Here the reader is introduced to the very Romantic notion that concludes the poem. A personified Nature, gendered feminine, is introduced as the speaker “imagine[s] her.” Imagination is the key idea that drove Romanticism and is here revitalized in a woman who, “crouched on/ a stump” and “hair wet,” has been, one realizes, knitting “April back together” throughout the entire poem. More important, readers learn that the persona has participated in this scene in his mind, has resisted nature’s invitation to come out into the fog, and has chosen, because of “lethargy,” to remain apart, to avoid the otherness of “out there.” Humans have, he hints, separated themselves from the natural world forever.