The sundial at Dial House at 7 Bristle Hill, Buckingham, with its Latin inscription, was commissioned by Anthony Gordon Randall and designed by David Harber (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Wandering through the streets of Buckingham, I have often gazed at Dial House at 7 Bristle Hill, and wondered about the sundial that fills the lower of two recesses above the front door, and its Latin inscription and Roman numerals.
I could find no reference to house or the sundial in architectural guides, local histories or tourist leaflets, nobody in the tourist information office in the Old Gaol in Buckingham seemed to know about the dial or the house, and so last week I began to wonder about the origins, antiquity and purpose of the dial and the story of Dial House.
Dial House is at the bottom of Bristle Hill, at its north-west end, where it meets School Lane, close to a bend on the River Great Ouse.
Across the top of this vertical declining dial on the first floor is the Latin inscription Super collem saetigerum septem / semper luceat sol. Below there is a fading translation, Upon seven Bristle Hill let the sun shine still, though this is now difficult to make out, and a peculiar sequence of letters and numbers ‘AGR 080808’ that seem to create a puzzling conundrum.
The blue painted slate dial plate is set in a recess about 30 mm deep. The hours XI to X are shown with full length hour lines originating from a sun, below may be the letters ‘GMT’. There are declination lines labelled for the solstices and equinoxes, although they may not be accurately drawn, and another dashed line that is not identified. All the remaining dial lettering appears to be gold or gold leaf.
I inquired around and eventually learned that the initials AGR are those of an interesting and creative local figure, the late Anthony Gordon Randall (1933-2021), and learned too how he erected the dial almost 18 years ago to mark his 75th birthday on 8 August 2008 – hence the puzzling numbers 080808 beside his initials.
Dial House is at the bottom of Bristle Hill, at its north-west end, where it meets School Lane, close to a bend on the River Great Ouse (Photograph: Patrick Comerford, 2026)
Anthony Gordon Randall, once a website developer and printing entrepreneur, was born into Quaker family in Woking on 8 August 1933, the third and youngest of three children. He was educated at Leighton Park, a Quaker-run public school in Reading, and at Trinity College Oxford (BA 1957), Insead (MBA 1962) and the University of Buckingham (MA 2012).
He moved from Richmond to Buckingham in 2007 and there, at the beginning of 2008, as he was looking forward to his 75th birthday, he began thinking of suitable ways to celebrate that milestone. He heard how the number 8 is regarded as lucky in China because the word eight sounds similar to the word that means ‘prosper’ or ‘wealth’. The date 08.08.08 would be a particularly auspicious one in China, and coincided with the opening ceremony of the Beijing Olympics.
His house on Bristle Hill was originally a couple of old two-storey cottages with a third floor probably added shortly after the canal arrived in Buckingham in the early 19th century and with a Georgian façade added to form the front of the house.
Above the front door and between the two windows on each of the upper floors are niches, probably designed to resemble windows in more stately houses that were blocked up in the 18th century to avoid Window Tax. Randall decided the lower of the niches would be a suitable place for a sundial.
An online search led him to David Harber, whose list of commissions included Oxbridge colleges, stately homes and international corporate head offices. The wording for the Latin inscription was provided by Bishop Stephen Verney (1919-2009), a former Bishop of Repton, who lived near David Harber’s workshop.
Randall wanted a motto related to the house at the bottom of Bristle Hill. He thought of the words in the funeral, Lux aeterna luceat …, ‘Let light eternal shine …’, and transformed this into ‘Let the sun always shine’ (Semper luceat sol …), ending (or beginning) with ‘upon 7 Bristle Hill’.
But he met some problems with his efforts at creating a Latin phrase. When he looked up ‘bristle’ he got saeta, and so he submitted to Bishop Verney Super collem saetae (‘of the bristle’) septem … He got back Super septem (before, not after, the street name) collem saetigerum (‘bristle-bearing’).
Meanwhile, during a visit to Naples, he thought he might find the correct position for the number seven (VII) during a visit to Pompeii. But the people of Pompeii did not use numbers for addresses: ‘this was a new-fangled Greek idea, which might be all very well in Alexandria, but really wouldn’t do for us Romans in Campania.’ And so, imagining the modern Italian method of putting the house number after and not before the street name was perhaps based on some Roman precedent, he decided to do likewise.
The bishop’s opinions about the word ‘Bristle’, however, were supported by a family member who had won a classical scholarship in Oxford college. He was convinced that forming adjectives from nouns by adding ‘-bearing’ in cases such as this was a common occurrence and was derived from Greek practice. They arrived at what they agreed was a reasonable Latin motto, adding a translation into English in small print at the bottom. There he produced a rhyming couplet to render semper (‘always’) as ‘still’, or continuing until this time, and produced: ‘Upon Seven Bristle Hill / Let the sun shine still’.
In addition, he chose the typeface Trajan for the wording on the dial.
Anthony Randall and David Harber worked with Bishop Stephen Verney to complete the inscriptions on the dial at Dial House (Photograph: Patrick Comerford, 2026)
At the installation of the sundial at No 7 Bristle House, David Harber and Anthony Randall discussed a follow-up project for the empty niche above, with Harber suggesting a weather cock on the chimney that would link through gears to a pointer on a compass rose in the niche: ‘This birthday you’re tracking the sun: the next big one, track the wind!’
No 7 Bristle House became Dial House, the sundial was nominated for a prize for the best recent embellishment of the town of Buckingham, and Anthony Randall began planning for his 80th birthday on 8 August 2013. But those plans never saw the light of day, and he died on 18 January 2021.
The house at the bottom of Bristle Hill was sold recently and is being refurbished. I hope the sundial is restored to its original glory, and that the new owners have a vision for the second-storey niche above.
As for Bishop Stephen Verney, he died on 9 November 2009, just over a year after the dial was installed. As a conscientious objector during World War II, he first served with Friends Ambulance Unit but later became an undercover agent in occupied Crete, working with the Greek resistance.
He was as an Oxford classicist and his Water into Wine (London: Fount Paperbacks, 1985) had a profound influence on my understanding of Saint John’s Gospel. Perhaps I should return to his story in the weeks to come.
Looking down Bristle Hill in Buckingham towards School Lane (Photograph: Patrick Comerford, 2026)
29 January 2026
Daily prayer in Christmas 2025-2026:
36, Thursday 29 January 2026
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 8: 21) … evening lights at Saint Mary and Saint Giles Church, Stony Stratford (Photographs: Patrick Comerford, 2026)
Patrick Comerford
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation on 2 February 2026. This week began with the Third Sunday of Epiphany (Epiphany III, 25 January 2026).
Later this evening, I am with the Stony Playreaders in our second presentation of three new short plays by group members exploring the themes of communication and miscommunication, all Upstairs at the Library on Church Street.
It’s Good To Talk is a new play by Emma Luckhurst in which I have the role of Richard III – without the hunchback. Talking may be good for you, but it is also a risky game, loaded with approximations, misunderstandings and pitfalls for the unwary. The two shorter plays are Stony Magic by Peter Stone, in which I have the part of ‘The Widower’, and Marmalade at the Palace by Claire Kemp, a slightly longer short play for grown-ups with a fondness for dry wit, diplomatic disasters – and small talking bears – when I became a footman of impeccable behaviour.
Our first presentation was on Sunday, and this evening’s performance is at 7 pm. Admission is free, but donations will be welcome, and light refreshments are being offered.
Meanwhile, 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, 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.
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … a lighting lamp in the Boot and Flogger in Southwark (Photograph: Patrick Comerford)
Mark 4: 21-25 (NRSVA):
21 He said to them, ‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? 22 For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. 23 Let anyone with ears to hear listen!’ 24 And he said to them, ‘Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. 25 For to those who have, more will be given; and from those who have nothing, even what they have will be taken away.’
Lichnos in Piskopianó stood out as a light on a hill in Crete, visible for miles below and out to sea (Photograph: Patrick Comerford)
Today’s Reflections:
Chapter 4 in Saint Mark’s Gospel is the ‘parables chapter,’ recalling parables that make this chapter the central teaching section of this Gospel. Christ is in a boat beside the sea teaching a very large crowd who are listening on the shore (see Mark 4: 1-2). In this morning’s reading (Mark 4: 21-25), he compares speaking out with ensuring a light is used to its best purpose (verses 21-22) .
When I was back in Piskopianó in Crete the Easter before last, I was disappointed to see that one of my favourite tavernas, Lichnos, had been closed for some time.
The name Lichnos comes from the Greek word λύχνος (lychnos), meaning a lamp or a light. The restaurant stood on a precipice on the north side of the village, close to Mika Villas, where I stayed regularly in the 1990s. Lichnos was perched on the edge of the hill, and from its balcony and roof garden there were panoramic views across Hersonissos below and out to the Mediterranean. At night, Lichnos stood out as a light on a hill, visible for miles below and out to sea.
The parable of the lamp under a bushel is told in all three Synoptic Gospels (see Matthew 5: 14-15; Mark 4: 21-25; Luke 8: 16-18). In Saint Matthew’s Gospel, this parable continues the discourse on salt and light in the Sermon on the Mount. But Saint Mark and Saint Luke connect it with Jesus’s explanation of the Parable of the Sower.
The word λύχνος (lychnos) means a light, lamp or candle. But it is also used figuratively for a distinguished teacher, as when Jesus describes Saint John the Baptist as ‘a burning and shining lamp, and you were willing to rejoice for a while in his light’ (John 5: 35).
This parable is also the source of the aphorism about hiding one’s light under a bushel.
The original Greek in Matthew (5: 15) and Mark (4: 21) is μόδιος (modios), usually translated as ‘basket.’ A modius was a Roman measure for dry things such as grain and equivalent to about a peck or 8.75 litres.
However, Saint Luke uses the word σκεῦος (skeuos), meaning a vessel or utensil for containing anything. Saint Paul uses the same word when he refers to σκεύη ὀργῆς and σκεύη ἐλέους, vessels of wrath or vessels of mercy, when referring to individuals visited by punishment or visited by divine favour (see Romans 9: 22-23). This word is also used to describe the vessel or frame of the human individual (I Thessalonians 4: 4; I Peter 3: 7). Saint Luke also uses the word κλίνη (klinē) for a couch or bed.
The word bushel , meaning a bowl, was used in William Tyndale’s translation: ‘Neither do men light a candle, and put it under a bushel, but on a candlestick, and it lighteth all them which are in the house.’
The key idea in this morning’s parable is that light or truth is not to be hidden or concealed. This light has been understood as Jesus, as his message, and as the believer’s response to him and to his message. In their writings, Hilary, Ambrose, and Bede understood that the light of the Gospel was not to be confined to Judaea, but to illuminate all nations.
But to hide one’s light under a bushel has come to mean saying little about one’s own skills and abilities, one’s own core values and beliefs, instead of being confident and telling others about them.
When do we hide our lights under bushels, or under a bowl?
When are we reluctant to be beacons in the darkness, shining out for true values when light is needed?
Do I speak up often enough about injustice, oppression and violence and racism, war and prejudice?
Or do I keep my views to myself at those crucial moments, hiding my light under a bushel?
The view from Lichnos in Piskopianó across Hersonissos and out to the north coast of Crete and the Mediterranean (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 29 January 2026):
The theme this week (25-31 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Connections That Last’ (pp 22-23). This theme was introduced on Sunday with Reflections from Paula de Mello Alves, a Brazilian lawyer and theologian, Executive Secretary of the Southern Diocese, and former co-leader of the Anglican Communion Youth Network (ACYN).
The USPG Prayer Diary today (Thursday 29 January 2026) invites us to pray:
Lord, we give thanks for young people. Help us to celebrate all ages in our churches, learning from one another and growing together in faith.
The Collect:
Almighty God,
whose Son revealed in signs and miracles
the wonder of your saving presence:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your mighty power;
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:
Almighty Father,
whose Son our Saviour Jesus Christ is the light of the world:
may your people,
illumined by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped, and obeyed
to the ends of the earth;
for he is alive and reigns, now and for ever.
Additional Collect:
God of all mercy,
your Son proclaimed good news to the poor,
release to the captives,
and freedom to the oppressed:
anoint us with your Holy Spirit
and set all your people free
to praise you in Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … lit candles in a church in Rethymnon, Crete, at Easter (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
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … evening in a restaurant in York (Photograph: Patrick Comerford)
Patrick Comerford
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation on 2 February 2026. This week began with the Third Sunday of Epiphany (Epiphany III, 25 January 2026).
Later this evening, I am with the Stony Playreaders in our second presentation of three new short plays by group members exploring the themes of communication and miscommunication, all Upstairs at the Library on Church Street.
It’s Good To Talk is a new play by Emma Luckhurst in which I have the role of Richard III – without the hunchback. Talking may be good for you, but it is also a risky game, loaded with approximations, misunderstandings and pitfalls for the unwary. The two shorter plays are Stony Magic by Peter Stone, in which I have the part of ‘The Widower’, and Marmalade at the Palace by Claire Kemp, a slightly longer short play for grown-ups with a fondness for dry wit, diplomatic disasters – and small talking bears – when I became a footman of impeccable behaviour.
Our first presentation was on Sunday, and this evening’s performance is at 7 pm. Admission is free, but donations will be welcome, and light refreshments are being offered.
Meanwhile, 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, 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.
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … a lighting lamp in the Boot and Flogger in Southwark (Photograph: Patrick Comerford)
Mark 4: 21-25 (NRSVA):
21 He said to them, ‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? 22 For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. 23 Let anyone with ears to hear listen!’ 24 And he said to them, ‘Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. 25 For to those who have, more will be given; and from those who have nothing, even what they have will be taken away.’
Lichnos in Piskopianó stood out as a light on a hill in Crete, visible for miles below and out to sea (Photograph: Patrick Comerford)
Today’s Reflections:
Chapter 4 in Saint Mark’s Gospel is the ‘parables chapter,’ recalling parables that make this chapter the central teaching section of this Gospel. Christ is in a boat beside the sea teaching a very large crowd who are listening on the shore (see Mark 4: 1-2). In this morning’s reading (Mark 4: 21-25), he compares speaking out with ensuring a light is used to its best purpose (verses 21-22) .
When I was back in Piskopianó in Crete the Easter before last, I was disappointed to see that one of my favourite tavernas, Lichnos, had been closed for some time.
The name Lichnos comes from the Greek word λύχνος (lychnos), meaning a lamp or a light. The restaurant stood on a precipice on the north side of the village, close to Mika Villas, where I stayed regularly in the 1990s. Lichnos was perched on the edge of the hill, and from its balcony and roof garden there were panoramic views across Hersonissos below and out to the Mediterranean. At night, Lichnos stood out as a light on a hill, visible for miles below and out to sea.
The parable of the lamp under a bushel is told in all three Synoptic Gospels (see Matthew 5: 14-15; Mark 4: 21-25; Luke 8: 16-18). In Saint Matthew’s Gospel, this parable continues the discourse on salt and light in the Sermon on the Mount. But Saint Mark and Saint Luke connect it with Jesus’s explanation of the Parable of the Sower.
The word λύχνος (lychnos) means a light, lamp or candle. But it is also used figuratively for a distinguished teacher, as when Jesus describes Saint John the Baptist as ‘a burning and shining lamp, and you were willing to rejoice for a while in his light’ (John 5: 35).
This parable is also the source of the aphorism about hiding one’s light under a bushel.
The original Greek in Matthew (5: 15) and Mark (4: 21) is μόδιος (modios), usually translated as ‘basket.’ A modius was a Roman measure for dry things such as grain and equivalent to about a peck or 8.75 litres.
However, Saint Luke uses the word σκεῦος (skeuos), meaning a vessel or utensil for containing anything. Saint Paul uses the same word when he refers to σκεύη ὀργῆς and σκεύη ἐλέους, vessels of wrath or vessels of mercy, when referring to individuals visited by punishment or visited by divine favour (see Romans 9: 22-23). This word is also used to describe the vessel or frame of the human individual (I Thessalonians 4: 4; I Peter 3: 7). Saint Luke also uses the word κλίνη (klinē) for a couch or bed.
The word bushel , meaning a bowl, was used in William Tyndale’s translation: ‘Neither do men light a candle, and put it under a bushel, but on a candlestick, and it lighteth all them which are in the house.’
The key idea in this morning’s parable is that light or truth is not to be hidden or concealed. This light has been understood as Jesus, as his message, and as the believer’s response to him and to his message. In their writings, Hilary, Ambrose, and Bede understood that the light of the Gospel was not to be confined to Judaea, but to illuminate all nations.
But to hide one’s light under a bushel has come to mean saying little about one’s own skills and abilities, one’s own core values and beliefs, instead of being confident and telling others about them.
When do we hide our lights under bushels, or under a bowl?
When are we reluctant to be beacons in the darkness, shining out for true values when light is needed?
Do I speak up often enough about injustice, oppression and violence and racism, war and prejudice?
Or do I keep my views to myself at those crucial moments, hiding my light under a bushel?
The view from Lichnos in Piskopianó across Hersonissos and out to the north coast of Crete and the Mediterranean (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 29 January 2026):
The theme this week (25-31 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Connections That Last’ (pp 22-23). This theme was introduced on Sunday with Reflections from Paula de Mello Alves, a Brazilian lawyer and theologian, Executive Secretary of the Southern Diocese, and former co-leader of the Anglican Communion Youth Network (ACYN).
The USPG Prayer Diary today (Thursday 29 January 2026) invites us to pray:
Lord, we give thanks for young people. Help us to celebrate all ages in our churches, learning from one another and growing together in faith.
The Collect:
Almighty God,
whose Son revealed in signs and miracles
the wonder of your saving presence:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your mighty power;
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:
Almighty Father,
whose Son our Saviour Jesus Christ is the light of the world:
may your people,
illumined by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped, and obeyed
to the ends of the earth;
for he is alive and reigns, now and for ever.
Additional Collect:
God of all mercy,
your Son proclaimed good news to the poor,
release to the captives,
and freedom to the oppressed:
anoint us with your Holy Spirit
and set all your people free
to praise you in Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … lit candles in a church in Rethymnon, Crete, at Easter (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
‘Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand?’ (Mark 4: 21) … evening in a restaurant in York (Photograph: Patrick Comerford)
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