The Apple Store at 235 Regent Street is Apple’s flagship store in London (Photograph: Patrick Comerford, 2025)
Patrick Comerford
The Apple Store at 235 Regent Street is Apple’s flagship store in London, and when the shop opened in 2004, it was Apple’s first store in Europe. It was redesigned by Foster + Partners who removed the shop’s original U-shaped mezzanine floor and glass stair, and pushed back the back of the store to create a large open space that they claim is designed to have the feeling of a town square.
The 7.2m-tall space allows the building’s full-height Portland stone-clad arches to form the front façade while flooding the store with natural light.
I stepped inside the building earlier this week to see the forum with seating for up to 75 people, and the ‘avenues’ along the perimeter walls that display Apple’s products. There are terrazzo floors, a grove of 12 Ficus Ali trees set in planters that double up as seating, and the walls are clad in sandblasted Italian limestone.
But none of these explain why I wanted to visit this building on Regent Street and its enduring façade and arches a few days ago.
Beautiful, colourful mosaics adorn the façade of the former studio of the business eastablisged by Antonio Salviati of Venice (Photograph: Patrick Comerford, 2025)
Regent Street is named after the Prince Regent, later George IV, and was designed by John Nash ca 1813 as one of the first planned developments in London. The architectural historian Sir Niklaus Pevsner calls it ‘quite simply the greatest piece of town planning London has ever seen.’
Regent Street was completely redeveloped in a unified style under the control of the Crown Estate in 1895-1927, and none of the original Nash buildings remain.
The central domed building at 235-241 Regent Street was designed in 1898 by the architect George Dennis Martin (1847-1915) and was built on by Sir Thomas Henry Brooke-Hitching (1858-1926) on the site of the former Hanover Chapel.
People walking along Regent Street should look up to see the façade, which is Grade II-listed. Beautiful, colourful mosaics adorn the façade, for this was originally the studio of the business esablished by the Victorian mosaicist Antonio Salviati (1816-1890) from Venice.
Antonio Salviati revived glass making on the island of Murano in Venice (Photograph: Patrick Comerford)
The Salviati family were glass makers and makers of mosaics based on the island of Murano in Venice and in London. They worked first as Salviati and Co and later, after 1866, as the Venice and Murano Glass and Mosaic Company.
The founder of the business, Antonio Salviati, was born in Vicenza, 60 km west of Venice, on 18 March 1816. He began in life as a lawyer. However, at an early age he became interested in glasswork after taking part in restoration work by Lorenzo Radi on the mosaics in Saint Mark’s Basilica in Venice.
When Venice was at a low point in the early 19th century, John Ruskin visited and drew attention to its plight. He published his The Stones of Venice in three volumes between 1851 and 1853, and revised it after he had witnessed the demolition of important parts of Saint Mark’s Basilica.
Ruskin warned then that Venice ‘is still left for our beholding in the final period of her decline: a ghost upon the sands of the sea, so weak – so quiet, – so bereft of all but her loveliness, that we might well doubt, as we watched her faint reflection in the mirage of the lagoon, which was the City, and which the Shadow. I would endeavour to trace the lines of this image before it be for ever lost, and to record, as far as I may, the warning which seems to me to be uttered by every one of the fast-gaining waves, that beat, like passing bells, against the Stones of Venice.’
Ruskin is credited with preventing the destruction of Venice. The momentum he created inspired the revival of several Venetian crafts, including glass and mosaics, and with the backing of British banks backing them they produced works for export to Britain.
The lion of Victoria and the lion of Venice are complementary figures on the Regent Street façade (Photographs: Patrick Comerford, 2025)
Against this background, Antonio Salviati founded Compagnia Venezia Murano in 1866 with the British diplomat and archaeologist Sir Austen Henry Layard (1817-1894), who lived in Ca Cappello, a 16th century palazzo on the Grand Canal just behind Campo San Polo.
Murano had been a centre of fine glasswork since the Middle Ages. Murano Glass was lavish and at the time only the wealthy could afford the expensive specialty pieces. Salviati transformed the reputation of Murano glass, opening the first glass factory to employ a large number of skilled workers to mass-produce glass for export. He produced ornamental pieces that could be bought by millions, and so he re-established Murano as a centre of glass-making.
Salviati’s fame and work spread to England and France, where his work was usually in association with architectural designs. His mosaics can be seen in many European churches.
The decorative façade tells the story of Salviati’s move from Venice and Murano to London and Westminster (Photograph: Patrick Comerford, 2025)
By 1867, the firm had premises on Oxford Street, and Salviati opened showrooms in other fashionable parts of London, including St James’s, Piccadilly, Regent Street and, for a time, New Bond Street. The most impressive showroom was that at 235 Regent Street, which was built in 1898.
The mosaics above the windows have been preserved, and so, like those of the Palazzo Salviati on the Grand Canal in Venice, can still be seen today. The names of the great world cities of the world, ranged above the spandrels, suggest its global standing.
Salviati produced the reredos above the high altar in Westminster Abbey, erected between 1867 and 1873 to Sir George Gilbert Scott’s designs. He produced several mosaics for the grand dome in Saint Paul’s Cathedral, London. Five mosaics by Salviati are behind the altar in the east apse in the chapel in Gonville and Caius College, Cambridge. In Saint Editha’s Church, Tamworth, his iridescent mosaic glass panels in the reredos were completed in 1887 and form a striking backdrop to the High Altar.
Salviati died in Venice on 25 January 1890. His work can be seen in churches throughout England, and he also worked in Saint David’s Cathedral, Wales, Saint Paul’s Episcopal Cathedral, Dundee, and Aachen Cathedral. Mosaics by Salviati and his companies are also in the Central Lobby in the Palace of Westminster, the Albert Memorial in Hyde Park, the Council House and the Chamberlain Memorial Fountain in Birmingham, and the Paris Opera House.
The heraldic symbols of British royalty and London and Westminster (Photograph: Patrick Comerford, 2025)
Regent House on Regent Street was built in 1898, eight years after Antonio Salviati’s death. The façade displays a series of mosaics produced by the Salviati firm, with the lions of Britain and Venice, civic coats of arms and reminders of the international appeal of Salviati’s work.
On the left are the coats of arms of the City of London and the City Westminster: the red cross of Saint George, with the smaller sword of Saint Paul; and the golden portcullis. Between them stands the British lion, holding up the shield of the royal coat of arms, the initials VR of Queen Victoria, the royal motto, and the red rose of England. The starry sky comes from Saint Mark’s Basilica, Venice.
Four golden spaces once intended to bear the names of cities where Salviati’s work was sold and can be seen were never filled with the planned lettering.
The symbols of Venice, Murano and Burano, and the names of international cities (Photograph: Patrick Comerford, 2025)
On the right, the dominant figure is the winged lion of Saint Mark, the symbol of Venice. The lion rests his paw on an open book with the words: ‘Pax Tibi Marce Evangelista Meus’ (‘Peace unto you, Mark, my Evangelist’). these words, according to a legend, were uttered by an angel who identified Saint Mark’s body when it was moved from Alexandria to Venice, and became the motto of Venice.
The starry sky behind the lion reflects, once again, Saint Mark’s Basilica in Venice. Streamers on either side read ‘Dandolo’ and ‘Loredano’, the names of two powerful patrician families in Venice: the House of Dandolo produced four Doges of Venice, and the Palazzo Dandolo is now part of Hotel Danieli; the House of Loredan produced three doges.
On either side of the lion of Venice are two more heraldic representations of two islands in the Lagoon of Venice known for their glassmaking traditions: a black cockerel biting a snake for Murano; and a mounted white knight for Burano.
The lettering above displays the some of the cities where Salviati’s wares were found: Paris, New York, St Petersburg and Berlin. Below is the crown of the Doges of Venice.
But the façade also hides tells the tragic story of the Salviati family. In 1898, the very year the Salviati studio and shop opened on Regent Street, Salviati’s middle-aged son Guilio shot himself at his desk. According to the inquests, his death was brought about by ‘temporary insanity’. He left a suicide note claiming he had no money left and was in despair, although his lack of funds was a complete delusion. Guilio Salviati was buried in Brookwood Cemetery, Surrey, where his grave is marked by a decorated headstone.
The Palazzo Salviati on the Grand Canal in Venice was built as a shop and the furnace of the Salviati family (Photograph: Patrick Comerford)
I have often admired the Palazzo Salviati on the Grand Canal, between the Palazzo Barbaro Wolkoff and the Palazzo Orio Semitecolo. It was built as a shop and the furnace of the Salviati family in Venice, and was designed by the architect Giacomo Dell’Olivo. The building underwent a major renovation in 1924, with the addition of an extra floor and the placement of large mosaics on the façade.
As for Salviati’s Compagnia Venezia Murano, it continued as an important producer of Venetian art glass. Today, the company is Pauly & C – Compagnia Venezia Murano, and remains an important producer of Venetian art glass.
Glassmaking remains the main industry of Murano, where the artisans continue to employ centuries-old techniques, crafting items from contemporary art glass and glass jewellery to Murano glass chandeliers and wine stoppers.
The interior of the Apple Store on Regent Street was reshaped by Foster + Partners (Photograph: Patrick Comerford, 2025)
12 June 2025
Daily prayer in Ordinary Time 2025:
34, Thursday 12 June 2025
Patrick Comerford
The 50-day season of Easter, which began on Easter Day (20 April 2025), came to an end on Sunday with the Day of Pentecost or Whit Sunday (8 June 2025), and once again in the Church Calendar we are in Ordinary Time.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading 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.
‘Truly I tell you, you will never get out until you have paid the last penny’ (Matthew 5: 26) … small coins for sale in an antique shop in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Matthew 5: 20-26 (NRSVA):
[Jesus said:] 20 ‘For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
21 ‘You have heard that it was said to those of ancient times, “You shall not murder”; and “whoever murders shall be liable to judgement.” 22 But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. 23 So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24 leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26 Truly I tell you, you will never get out until you have paid the last penny.’
‘You will never get out until you have paid the last penny’ (Matthew 5: 26) … old pennies in a table top in a bar in Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist today (Matthew 5: 20-26) resumes our readings from the Sermon on the Mount, and serves to define the righteousness that exceeds that of the Scribes and the Pharisees (verse 20). In verses 21-48, Christ outlines a number of commandments from the Mosaic law that were central to rabbinical teachings at the time, and identifies the impossible ideals that transcend this law – ideals that had to be performed rightly if someone was to “enter the kingdom of heaven” (verse 20).
In this section (verses 20-26), Christ first examines the sixth commandment, with particular reference to anger, linking inward malevolence to the outward act of murder (verses 21-26). It is a closely-written, tightly-packed passage, laden with meaning, and I have decided to look at in detail this morning.
Verse 21:
Ἠκούσατε (ekousate): ‘you have heard’ – in the sense of you understand, you know very well, that it was said long ago that …
Τοῖς ἀρχαίοις (tois archaíois), ‘to those of ancient times,’ to the people long ago, to the old ones, to the ancients.
Οὐ φονεύσεις (ou phoneúseis): ‘you shall not murder’ – the future tense functions as an imperative. The sense is murder, or assassination, rather than killing.
ὃς δ’ ἂν (os d’ an): ‘and whoever’ … forming an indefinite relative clause.
Τῇ κρίσει (ti krísei): ‘[will be subject] to judgment’ – the word used hear is crisis, subject to crisis. Making the point between right and wrong, between good and evil, is a crisis moment that leads to judgment, whether it is the local or district court (see Deuteronomy 16: 18) or divine judgment.
Verse 22:
ἐγὼ δὲ λέγω ὑμῖν (ego de lego imin): ‘but I say to you.’ The Biblical prophets would say: ‘Thus says the Lord.’ But Christ says: ‘But I say to you.’
Τῷ συνεδρίῳ (to synedrío): the Sanhedrin was the full council of priests, elders and scribes, with seventy members. It is worth noticing the ascending order of courts, from the local court to the Sanhedrin, to the heavenly court, and the descending scale of offences, from anger down to verbal abuse, reinforcing a righteousness that exceeds that of the Scribes and the Pharisees?
πᾶς ὁ ὀργιζόμενος (pas o orgizómenos): ‘everyone being angry’ – everyone who is angry, everyone who gives vent to anger.
τῷ ἀδελφῷ αὐτοῦ (to adelpho aftou): ‘with the brother of him’ … not merely his brother in a family sense, but his ‘brother man,’ his ‘fellow human being.’
Ῥακά (Raká): This is an obscure term of abuse that is lost in the translation ‘insult’ but that may mean ‘empty-head’ or ‘brainless idiot.’ How many of us find it difficult to ‘tolerate fools gladly’? And how many of us confuse that with letting those we cannot tolerate know that we consider them fools?
If so, then we are warned against it not once but twice, with the use of the word Μωρέ (Moré), ‘you fool,’ or ‘foolish,’ ‘stupid,’ which is the use of an adjective as a noun.
εἰς τὴν γέενναν τοῦ πυρός (eis tin Géennan tou pyros) – ‘into the Gehenna of fire.’ Gehenna, the place of wailing, was the rubbish tip outside Jerusalem that was constantly burning, smothered with the smoke and the smell from dead corpses, human and animal.
Two mini-parables (verses 23-26):
Saint Matthew now links two illustrations, applications, or short parables, two similes or metaphors, with the earlier saying in verse 20 about the exceeding righteousness expected of the sixth commandment (verses 23-26). They are often read as two short parables about reconciliation, with situations in which reconciliation replaces hatred. They are parables not about my own rancour, but about the rancour I have provoked in others. It is not enough that I should control my own temper; I must not provoke others to anger either.
The first mini-parable (verses 23-24):
The first parable (verses 23-24) encourages me to deal with an offence I have caused to another before approaching God in prayer.
I ought to – I must – sort out the problems I have created with others before coming into the presence of God. The parable reinforces the directive in the previous verses (verses 21-22).
Verse 23:
Προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον (prosphéris to dorón sou epi to thoosiasteerion): ‘if you might bring your gift to the altar.’ The ‘you’ here is singular, so this teaching has particular application, and not merely general application.
θυσιαστήριον is the altar for slaying and burning of victims. It refers to the altar of whole burnt offerings that stood in the court of the priests in the Temple in Jerusalem, to the altar of incense that stood in the sanctuary or the Holy Place, but also any other altar or place of solemn act of sacrifice.
ἔχει τι κατὰ σοῦ (echei ti kata sou): ‘has something against you.’ This phrase might be compared with Mark 11: 25, but while Mark speaks of a situation where the worshipper has something against another, or a brother, Matthew talks of a brother who has something against the worshipper.
Verse 24:
The worshipper has already arrived in the Temple; we might consider this happening when we have already arrived in Church, prepared to be present at or even preside at the Eucharist. The peace in our Eucharistic celebration is not marginal, it is a compelling part, bridging the gap between receiving Christ in the word proclaimed and receiving Christ in the sacrament.
The second mini-parable (verses 25-26):
The second mini-parable (verses 25-26) encourages me to deal with someone who thinks I have offended them before it gets to court, teaches the importance of always being ready and anxious to take the first step towards healing a quarrel with others who are close to me.
ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ (isthi efnoun to antidiko sou tachi): ‘Be well disposed to the opponent of you quickly,’ or ‘come to terms quickly,’ ‘settle matters while there is still time.’ Do it on the road, while you are both on your way, settle before you reach the steps of the courthouse.
Verse 26:
ἀμὴν λέγω σοι (Amen légo soi): ‘Amen, I say to you.’ I find the translation ‘Truly I tell you’ lacks the dramatic and dynamic impact of ‘Amen, I say to you.’
τὸν ἔσχατον κοδράντην (ton eschaton kodrántin): ‘the last penny.’ The King James Version says ‘the last farthing.’ A kodrantes is a small coin worth one half of an Attic chalcus or two lepta. It is worth less than 2% of the day’s wages of an agricultural labourer.
Some old coins from classical Greece … what was the value of a ‘kodrantes’? (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 12 June 2025):
‘Pentecost’ is the theme this week (8-14 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced on Sunday with reflections by Dr Paulo Ueti, Theological Advisor and Regional Manager for the Americas and the Caribbean, USPG.
The USPG prayer diary today (Thursday 12 June 2025, World Day Against Child Labour) invites us to pray:
Father, we lament for children caught up in forced labour. We pray against this evil, in order that every child may live in safety, peace and dignity.
The Collect:
O Lord, from whom all good things come:
grant to us your humble servants,
that by your holy inspiration
we may think those things that are good,
and by your merciful guiding may perform the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Gracious God, lover of all,
in this sacrament
we are one family in Christ your Son,
one in the sharing of his body and blood
and one in the communion of his Spirit:
help us to grow in love for one another
and come to the full maturity of the Body of Christ.
We make our prayer through your Son our Saviour.
Yesterday’s Reflection
Continued Tomorrow
Old coins from the Brooke era in Sarawak on sale on a stall in the Main Bazaar in Kuching (Photograph: Patrick Comerford, 2024)
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
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