Focusing on Algernon Charles Swinburne's poems on Apollo, Yisrael Levin calls for a re-examination of the poet's place in Victorian studies in light of his contributions to nineteenth-century intellectual history. Swinburne's Apollonian poetry, Levin argues, shows the poet's active participation in late-Victorian debates about the nature and function of faith in an age of changing religious attitudes. Levin traces the shifts that took place in Swinburne's conception of Apollo over a period of four decades, from Swinburne's attempt to define Apollo as an alternative to the Judeo-Christian deity to Swinburne's formation of a theological system revolving around Apollo and finally to the ways in which Swinburne's view of Apollo led to his agnostic view of spirituality. Even though Swinburne had lost his faith and rejected institutional religion by his early twenties, he retained a distinct interest in spiritual issues and paid careful attention to developments in religious thought. Levin persuasively shows that Swinburne was not simply a poet provocateur who enjoyed controversy but failed to provide valid cultural commentary, but was rather a profound thinker whose insights into nineteenth-century spirituality are expressed throughout his Apollonian poetry.

How did literary aestheticism emerge in Victorian Britain, with its competing models of religious doubt and visions of secularisation? For Lyons, the aestheticism developed and progressively revised by Algernon Charles Swinburne (1837-1909) and Walter Pater (1839-1894) illuminates the contradictory impulses of modern secularism: on the one hand, a desire to cast itself as a form of neutrality or disinterestedness; on the other, a desire to affirm 'this world' as the place of human flourishing or even enchantment. The standard narrative of a 'crisis of faith' does not do justice to the fissured, uncertain quality of Victorian visions of secularisation. Precisely because it had the status of a confusing hypothesis rather than a self-evident reality, it provoked not only dread and melancholia, but also forms of fantasy. Within this context Lyons gives a fundamentally new account of the aims and nature of Victorian aestheticism, taking as a focus its deceptively simple claim that art is for art's sake first of all.