19 February 2025

How Eros got his name
in Piccadilly Square, and
the sculptor who refused
to attend its unveiling

The statue known as ‘Eros’ in the middle of Piccadilly Circus … ‘a striking contrast to the dull ugliness of the generality of our street sculpture’(Photograph: Patrick Comerford, 2025)

Patrick Comerford

When I was still a child, my parents took my elder brother on a holiday to London. I was too young at the time to remember the visit – I think, perhaps, I was still living with foster parents. I say it was a holiday, and that is how Steve remembered it. But it may have been tagged on to one of my father’s business or union visits to London, and was probably a search by my parents for a medical response to Steve’s epilepsy and autism.

He came back from London with a toy red, double-decker London bus, which became his pride and joy, alongside his ‘Bayko’ set, invented by Charles Plimpton, and his toy chemistry set. I remember how he played with his toy red bus as imitated the sounds of a bell ringing and a conductor calling out, ‘Piccadilly Circus.’

Those two words, ‘Piccadilly Circus’, rang out in my ears while I was still a child. But when he went away to school, I was under strict instructions not to even think of touching his red bus. He had probably outgrown his bus at the stage, but – as only a big brother can do – he idly threatened to take my finger prints in case I even dared to touch that Picadilly Circus bus, tucked away in a dark corner of the toy cupboard.

I never found out what happened to that bus. Frankly, I found it all something of a circus, and I never really wanted to play with it anyway, nor with his plastic Bayko bricks or his chemistry set. But the memory of it came back this week as I walked through Piccadilly Circus earlier this week.

The Shaftesbury Memorial Fountain, officially and popularly known as Eros, is a fountain surmounted by a winged statue of Anteros, at the south-east side of Piccadilly Circus. It was designed by the sculptor Sir Alfred Gilbert (1801-1885) was erected in to commemorate Anthony Ashley Cooper (1801-1885), 7th Earl of Shaftesbury, the Victorian politician and philanthropist, and his work to end child labour. The fountain overlooks the south-west end of Shaftesbury Avenue, to which he also gave his name.

Gilbert also designed the statue of the penal reformer John Howard (1726-1790), erected in Saint Paul’s Square, Bedford, in 1890 to mark the centenary of Howard’s death.

Gilbert took five long years to consider how best to commemorate Shaftesbury’s life and work. His final design was an ornately decorated bronze fountain on a nautical theme, topped by a statue reflecting the earl’s philanthropic life. The Shaftesbury Memorial Fountain was originally meant as a public drinking fountain, and the bronze base was supposed to support a dome of water, with a mythical figure of a god appearing to float on the surface of the flowing water.

Although his choice of a nude figure on a public monument was controversial, even at the end of the Victorian era, it was generally well received. The Magazine of Art said it was ‘a striking contrast to the dull ugliness of the generality of our street sculpture’ and contrasted it with ‘the old order of monumental monstrosities’ in London.

The statue has been called ‘London’s most famous work of sculpture’, and it became the symbol of the Evening Standard on its masthead. It was the first sculpture in the world to be cast in aluminium and is set on a bronze fountain that inspired the marine motifs that Gilbert carved on the statue.

Although the statue is generally known as Eros, Gilbert intended it to be an image of that Greek god’s brother Anteros. He had already sculpted a statue of Anteros and, when commissioned for the Shaftesbury Memorial Fountain, chose to reproduce the same subject, who, as ‘The god of Selfless Love’ was seen as a suitable representation of the philanthropic Shaftesbury.

Gilbert described Anteros as portraying ‘reflective and mature love, as opposed to Eros or Cupid, the frivolous tyrant.’

The model for the sculpture was Gilbert’s16-year-old studio assistant, Angelo Colarossi who was born in Shepherd’s Bush to Italian parents. Fernando Meacci was involved in the moulding of the fountain and it was cast by George Broad & Son at the Hammersmith Foundry.

The memorial was unveiled by the Duke of Westminster on 29 June 1893. Gilbert’s design for the water fountain was flawed from the start. The base was too narrow, so that instead of water flowing smoothly, it splashed everywhere, creating a mass of mud beside the fountain. Gilbert also designed cups chained to the base so that people could more easily drink, but the cups were stolen almost immediately.

Some critics felt the memorial was sited too close to Soho, then seen as a vulgar part of London with its theatres and brothels; others said it was too sensual a memorial for a sober and evangelical aristocrat.

Some of the objections were tempered by renaming the statue as the Angel of Christian Charity, which was the nearest approximation that could be invented in Christian terms for the mythical role of Anteros. However, the name never became popular ever since the statue has been known as Eros, the god of sensual love.

Gilbert refused to attend both the unveiling of his sculpture in Piccadilly Circus in 1893, and the unveiling of his statue of John Howard in Bedford by the Duke of Bedford nine months later on 28 March 1894.

Gilbert was paid £3,000 for his work in Piccadilly Circus, but it cost him £7,000 to complete. Most of his expenses went towards the richly decorated base of the fountain. He was heavily in debt and was eventually forced to flee abroad and spent 25 years living in Belgium. He never felt his work did enough to commemorate Shaftesbury and even suggested melting down the fountain and selling the material, using the money to build homeless shelters.

The statue and the memorial have been moved from Piccadilly Circus on a number of occasions. It was removed in 1925 to facilitate building work on a new tube station directly beneath. The memorial was put in storage in Embankment Gardens, but was returned in 1931. When World War II broke out in 1939, the statue was moved for safety to Egham, and it returned to Piccadilly Circus in 1947.

The statue was again removed in the 1980s – this time for restoration – and it was re-sited when it returned in 1985. The statue was vandalised in 1990 and after radiography and restoration returned in 1994. A new bow string was fitted to the statue in 2012 after the original had been broken by a tourist.

In the winter of 2013-2014, the statue was covered with a PVC snow globe with internal fans blowing ‘snowflakes’. This was supposed to protect the statue against vandalism, but strong , winds damaged and deflated the globe and it was not never repaired.

Piccadilly Circus was laid out in 1819. In the past, it was described as the heart of the British Empire and it was said that if you stood for long enough in Piccadilly Circus, everyone in the world would pass by. It remains a popular gathering place for tourists and local people alike, but it may be better known today for the theatres, and rthe garish neon signs and video displays rather than Eros or the big red buses.

It was said that if you stood for long enough in Piccadilly Circus, everyone in the world would pass by (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
17, Wednesday 19 February 2025

‘I can see people, but they look like trees, walking’ (Mark 8: 24) … ‘The Spirit of Night’ carved into a tree by Will Fogarty in the Forge Park, Tarbert, Co Kerry (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar. Ash Wednesday and the beginning of Lent are just two weeks away (5 March 2025). I have further medical tests later today, checking on my bone density.

Before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘I can see people, but they look like trees, walking’ (Mark 8: 24) … a tree carving above the beach in Matala on the south coast of Crete (Photograph: Patrick Comerford)

Mark 8: 22-26 (NRSVA):

22 They came to Bethsaida. Some people brought a blind man to him and begged him to touch him. 23 He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, ‘Can you see anything?’ 24 And the man looked up and said, ‘I can see people, but they look like trees, walking.’ 25 Then Jesus laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. 26 Then he sent him away to his home, saying, ‘Do not even go into the village.’

Can physical sight contradict and weaken our inner or spiritual sight?

Today’s Reflection:

Today’s Gospel reading (Mark 8: 22-26) is set in Bethsaida, which is the hometown of Peter, Andrew and Philip (see John 1 : 44), and the place where, according to Saint Luke’s Gospel, is close to the place where Jesus miraculously feeds 5,000 people (see Luke 9: 10-11). It was about 6 miles (9.7 km) from Capernaum and close to the north shore of the Sea of Galilee.

Later in this Gospel, Saint Mark tells the story set in Jericho of the healing of the blind beggar Bartimaeus, a story told in all three Synoptic Gospels (see Matthew 20: 29-34; Mark 10: 46-52; Luke 18: 35-43). But Saint Mark is alone in telling the story of an unnamed blind man who is healed gradually at Bethsaida (Mark 8: 22-26).

In this healing story, Jesus once again is very tactile in his actions: he takes the blind man by the hand, leads him out of the village, puts saliva on his eyes, and lays hands on him, not once but twice.

The man has to look, and look again, to realise that his sight has been restored. It is as though he cannot believe his eyes the first time, and needs to close his eyes and squeeze them tight before he can focus them and have a second look.

Have you ever noticed that when you are trying really hard to concentrate, you sometimes close your eyes to help you to focus?

Throughout the Talmud, the blind are called sagi nahor – ‘enough of light’ or ‘full of light.’ Jewish tradition says this is so because one’s physical sight, which gazes out at the mundane and materialistic world, often contradicts and weakens one’s inner or spiritual sight.

There is a story about Rabbi Yosef Kahaneman (1886-1969), a prominent Lithuanian rabbi. After the Holocaust, he tried to find Jewish children whose parents had hid them during World War II.

Rabbi Kahaneman would walk through orphanages in Europe, reciting the beginning of the Shema. Instinctively, some of the children would cover their eyes, and cry out, ‘Mama, Mama!’

It is a universal Jewish custom to cover the eyes with the right hand when saying the first six words of the Shema. It is said that in doing this, the person who is praying is then able to concentrate properly without visual distractions.

It is also said it is even more important to have the proper intention when reciting the first verse of the Shema than when reciting other parts of prayer. As the words are said, the focus is not just on the meaning of the words, but also on accepting the yoke of heaven.

The person saying the Shema is expected to concentrate on the idea that God is the one and only true reality. This intention is so important that one who recites the words of this verse but does not think about its meaning is expected to recite it again … a second take on praying.

This custom of covering the eyes is traced back to the times of the Mishnah, when Rabbi Yehuda HaNasi (Judah the Prince) covered his eyes while reciting the first verse of the Shema.

Some early commentators, however, explain that Rabbi Yehuda HaNasi covered his eyes while reciting the Shema because some other people had the custom of looking in all directions in order to accept God’s sovereignty throughout the world. Rabbi Yehuda covered his eyes, wishing to conceal his precise eye movements while reciting the Shema.

The kabbalists, especially Rabbi Yitzchak Luria, known as the Arizal, say that one is meant to use the right hand to close one’s eyes while reciting the first verse of the Shema. He connected this with an enigmatic riddle found in the Zohar.

The Zohar tells of an old man who appeared as a donkey driver met Rabbi Yossi during his travels and asked several questions. Rabbi Yossi failed to appreciate the true significance of the old man’s question.

However, his colleague Rabbi Chiya sensed that there was more to the questions than met the eye. After some reflection, they realised the old man was in fact teaching them deep mystical secrets.

The riddle that gave them the hardest time in understanding asked: ‘Who is the beautiful maiden without eyes, whose body is concealed and revealed, who comes out in the morning and disappears during the day, who is adorned with ornaments that never were?’

The Arizal offers an explanation that relates to the reading of the Shema. The ‘Maiden’ refers to the divine attribute of malchut (‘kingship’), sometimes referred to as the Shechinah, the feminine aspect of the divine. In this context, it is also referred to as ‘Rachel.’

There are four spiritual worlds in the kabbalistic formulation of the cosmos, and the world of Atzilut (‘Emanation’) is the highest of the four. In this realm, nothing has physical form or colour, and sight is non-existent.

The Kabbalists say that whoever recites the Shema is elevating the Mayin Nukvin (‘Feminine Waters’) to the world of Atzilut, setting the stage for the unification of the feminine and masculine, or the unification of the soul and the Shechinah. Since the Mayin Nukvin are entering Atzilut, a world that is higher than sight, the eyes must be closed during the first line of the Shema.

The right hand is used to do this, even when someone is left-handed. This is said to symbolise the attribute of chessed or kindness, as well as the Mayin Dechurin (‘Male Waters’), also connected to this riddle.

Our physical senses often seem to contradict the idea of God’s oneness, that God is the only true reality. We see, smell, taste and feel the world around us, while God can remain an abstract and spiritual reality.

Therefore, when the Shema is said and the oneness of God is proclaimed, this becomes an affirmation that true reality is neither what the eye sees nor what is experienced naturally and intuitively. By covering the eyes when praying, a person indicates the desire to disconnect from the physical and connect to the spiritual.

It is said that when a person recites the Shema and accepts the yoke of heaven, the Shechinah or Divine Presence rests upon his/her face. The face is covered out of respect for the Divine Presence, for, as God told Moses: ‘See, there is a place by me where you shall stand on the rock; and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back; but my face shall not be seen’ (Exodus 33: 21-23, NRSVA).

The first verse of the Shema proclaims that ‘the Lord is our God; the Lord is one.’ This statement affirms belief that both God’s attribute of strength and judgment and God’s attribute of mercy are really one. Covering the eyes symbolises acceptance that what is seen with physical eyes as negative is, in truth, positive.

Christ healing the man born blind, depicted in a window in Saint Peter and Saint Paul Church, Newport Pagnell, Buckinghamshire (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 19 February 2025):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Struggle for Indigenous Land Rights in Brazil.’ This theme was introduced on Sunday with a Programme Update by the Revd Dr Rodrigo Espiúca dos Anjos Siqueira, Coordinator of the Department of Advocacy, Human, Environmental and Territorial Rights of the Anglican Diocese of Brasília. Pastor of Espírito Santo Parish, Novo Gama, Goiás.

The USPG Prayer Diary today (Wednesday 19 February 2025) invites us to pray:

May God, in his infinite mercy, give courage, hope and strength to the activists in favour of human, environmental and territorial rights in Brazil.

The Collect:

Almighty God,
who alone can bring order
to the unruly wills and passions of sinful humanity:
give your people grace
so to love what you command
and to desire what you promise,
that, among the many changes of this world,
our hearts may surely there be fixed
where true joys are to be found;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Merciful Father,
who gave Jesus Christ to be for us the bread of life,
that those who come to him should never hunger:
draw us to the Lord in faith and love,
that we may eat and drink with him
at his table in the kingdom,
where he is alive and reigns, now and for ever.

Additional Collect:

Eternal God,
whose Son went among the crowds
and brought healing with his touch:
help us to show his love,
in your Church as we gather together,
and by our lives as they are transformed
into the image of Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

An inscription above the Hope Street entrance of the former Royal School for the Blind, Liverpool (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org