26 September 2026

A return to Headington,
where I find the story of
an anti-war protest behind
the ‘Headington Shark’

The Headington Shark is a sculpture of a large shark embedded head-first in the roof of a terraced house at 2 New High Street (Photograph: Patrick Comerford, 2026)

Patrick Comerford

Headington is a suburb in east Oxford, at the top of Headington Hill overlooking the city in the Thames valley below, with Marston to the north-west, Cowley to the south, and Barton and Risinghurst to the east. When I first visited Oxford in my teens, around 1969 or 1970, I stayed in Headington at the youth hostel in Cowley House on Jack Straw’s Lane, which closed in 2001.

I have been through Headington many times in recent years, on my way to and from the hospitals. But an appointment earlier this week at John Radcliffe Hospital and a follow-up visitlater in the week, offered opportunities and time to walk around Headington, and to see the ‘Headington Shark’, the area’s most celebrated landmark and an anti-war protest. There was time too to see Saint Andrew’s Church, Holy Trinity Church and some other churches in the area; to see the ‘Black Booy’ – a pub with a controversial name; and to look into some of Headington’s literary, academic and cultural connections, including links with CS Lewis and Isaiah Berlin.

The commercial and shopping life of Headington and traffic through the area focuses on London Road, the main road between London and Oxford. But Headington also has not one but two High Streets, New High Street and Old High Street. And it was on one of those streets that I found the ‘Headington Shark’ and other noticeable sites.

The Headington Clock in the centre of commercial and shopping life and traffic on London Road in Headington (Photograph: Patrick Comerford, 2026)

The Headington Shark – properly named ‘Untitled 1986’ – is a sculpture of a large shark embedded head-first in the roof of a terraced house at 2 New High Street. It began as protest art, installed 40 years ago by Bill Heine and John Buckley, without planning permission and as an anti-war protest, symbolising bombs crashing into homes and buildings.

The shark was installed on 9 August 1986 on the roof of the home of Bill Heine, an American-born radio presenter. Heine and Buckley came up with the idea of the shark while they were drinking wine on the street, and imagined the shark as a metaphor for bombs falling from the US warplanes that flew overhead on their way to bomb Libya.

The shark is in deliberate contrast with its ordinary suburban location. It was designed, created and installed by the Leeds-born sculptor John Buckley with his friend Anton Castiau, a local carpenter. ‘The shark was to express someone feeling totally impotent and ripping a hole in their roof out of a sense of impotence and anger and desperation’, Heine said. ‘It is saying something about CND, nuclear power, Chernobyl and Nagasaki’.

The painted fibreglass sculpture weighs 200 kg (450 lb), is 7.6 metre (25 ft) long, and the title ‘Untitled 1986’ is written on the gate. It took three months to build the installation, and it was put in place on the 41st anniversary of the atomic bombing of Nagasaki on 9 August 1945.

The Headington Shark began as anti-war and nuclear statement by John Buckley and Bill Hein (Photograph: Patrick Comerford, 2026)

Over time, there were complaints about the conditions of the sculpture and the house, so to mark the shark’s 21st anniversary it was renovated by Buckley in 2007. Magnus Hanson-Heine, bought the house in 2016 to preserve the shark, before his father Bill Heine died on 2 April 2019. The house has been an Airbnb guesthouse since 2018.

The shark was controversial and was the subject of a six-year battle between Oxford City Council and Bill Heine. The council tried to remove the shark on the grounds of safety and because it did not have proper planning permission. However, the shark had much local support. The Department of the Environment ruled on planning grounds in 1992 that the shark could remain in place because it did not harm a visual amenity.

Oxford City Council had the shark listed with Historic England in 2016 and designated the sculpture a heritage site in 2022, despite objection from Magnus Hanson-Heine, who said, ‘Using the planning apparatus to preserve a historical symbol of planning law defiance is absurd.’

Saint Andrew’s Lane in Old Headington … people have lived in Headington ever since the Stone Age (Photograph: Patrick Comerford, 2026)

People have lived in Headington ever since the Stone Age, and excavations in Barton Lane suggest a date in the 11th century BCE, while pottery found on the Manor Ground is evidence of an Iron Age settlement in the 7th century BCE. The site of a Roman villa and Roman kilns from about 300 CE have been found, and Anglo-Saxon burial remains from about 500 CE have been discovered.

The name Headington comes from the Old English Hedena’s dun, meaning ‘Hedena’s hill’, and it was the site of a palace or hunting lodge of the Kings of Mercia. Æthelred the Unready, in a charter in 1004, gave land in Headington to Saint Frideswide’s Priory, including the quarry and the area around it.

Henry I granted a chapel at Headington to the Augustinians of Saint Frideswide’s Priory when the priory was founded in 1122. Saint Andrew’s Church, the oldest surviving building in Headington, was built in the mid-12th century, enlarged in the 13th century, the bell tower dates from the 13th or 14th century and the Gothic Revival architect JC Buckler restored the church and lengthened the nave in 1862-1864.

Stone from Headington Quarry was used to build Magdalen College, Oxford, in 1474, and was later used to build Cardinal College, later Christ Church.

Headington Football Club, later Headington United, was formed in 1893 and eventually became Oxford United.

Headington developed rapidly in the early 20th century, with new housing around the mediaeval village, now known as Old Headington, around Saint Andrew’s Church. New Headington, south side of London Road, dates from the late 19th century, and other neighbourhoods include Highfield, Quarry and Headington Hill.

Today the main employment sectors are medicine, education and research. The area includes the main campus of Oxford Brookes University, Ruskin College, which moved to Headington in 2012, and Oxford’s main hospitals, including the John Radcliffe, Nuffield and Churchill.

A plaque at the gate of the Headington House commemorates Sir Isaiah Berlin, who lived there from 1956 until he died in 1997 (Photograph: Patrick Comerford, 2026)

Headington’s notable residents have included the poet Elizabeth Jennings; CS Lewis, author of The Chronicles of Narnia, who lived in the area until he died in 1963 and who is buried at Holy Trinity Church, Headington Quarry; JRR Tolkien, author of The Hobbit and The Lord of the Rings, who lived in Headington from 1953 to 1968; the author Elizabeth Bowen; the newspaper publisher Robert Maxwell; and Lord Nuffield (William Morris).

Oxford academics who have lived in Headington include Sir Anthony Kenny, who died earlier last month (3 August 2026), and Sir Isaiah Berlin, who married Mrs Aline Halban of Headington House in 1956, and lived there until he died in 1997. The comedian David Mitchell, star of the BBC series Ludwig, grew up in Headington.

Salvador de Madariaga y Rojo (1886-1978), a Spanish writer, diplomat, writer, historian and pacifist and Professor of Spanish at Oxford University, lived in Headington before and after the Spanish Civil War, in 1929-1931 and 1940-1973. He was nominated for the Nobel Prize in Literature and the Nobel Peace Prize, received the Charlemagne Prize in 1973.

The house in Headington where Salvador de Madariaga y Rojo lived before and after the Spanish Civil War (Photograph: Patrick Comerford, 2026)

The original, 17th century Black Boy stood from 1667 or earlier at the corner of Barton Lane and Old High Street. The board above the door showed a black boy-servant, a sign commonly hung outside coffee houses in the 17th century. The pub was rebuilt on the site as the present Black Boy on Old High Street in 1937.

The rebuilt pub used to have a sculpted figure of a black servant in the niche above the entrance, but this was smashed in 1990 and was replaced by the painting of a chimney-sweep’s boy, which was supposedly more politically correct. Even so, in 1997 there was an unsuccessful attempt by Oxford students to get the pub’s name changed on the grounds that it was offensive.

The niche remained empty from about 2008, but now a black horse decorates the façade as a new story is told about the pub taking its name from a racehorse. Watching school children walk by in the afternoon September sunshine, I wondered what any black child in Headington would think of the name of the pub, no matter what explanation or excuse is offered.

The Black Boy at the corner of Barton Lane and Old High Street was rebuilt on the site in 1937 (Photograph: Patrick Comerford, 2026)

I have yet to be convinced by those explanations or excuses. Instead, I visited the White Hart at 12 St Andrew’s Road, across the street from Saint Andrew’s Church. The White Hart dates from the late 17th century, and is believed to have been the inn once known as ‘Joan of Headington’s’. It is a listed building, and retains some of its original panelling and doors.

In the 17th century, Headington was a favourite destination of Oxford academics taking a walk into the country. As the present main road through the centre did not exist at the time, after reaching the top of Headington Hill they would continue along Cuckoo Lane to the alehouse where the Joan of Headington apparently offered more than ale. By 1750, the inn had become more respectable and it was given a new name as the White Hart.

The White Hart was the annual meet for the South Oxfordshire Hounds, and was also a centre for the mummers. A 26 ft-deep well was discovered in the courtyard in 1976, but was covered for safety reasons.

As for the former youth hostel, which I stayed in when I was 17 or 18, it was renamed Dorothea Beale House after one of the founders of St Hilda’s College, its address is now 32B Jack Straw’s Lane, and it is a children’s nursery.

But more about Saint Andrew’s Church and some other churches in Headington, Jack Straw’s Lane and the connections with CS Lewis in the days to come, hopefully.

The White Hart at 12 St Andrew’s Road, across the street from Saint Andrew’s Church (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
141, Saturday 26 September 2026

A mask for the Carnival in Venice … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Seventeenth Sunday after Trinity (Trinity XVII, 27 September). Wednesday, Friday and Saturday in this week in the Church Calendar have been known as Ember Days. The calendar of the Church of England in Common Worship today remembers Wilson Carlile (1847-1942), founder of the Church Army.

Today in the Jewish Calendar is Sukkot 5787, with Yom Tob Day 1 starting at sunset last night (25 September) and ending this evening (26 September), and Yom Tob Day 2 starting this evening and ending tomorrow evening (27 September).

Before today begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

Souvenir masks from a stall in Venice … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)

Luke 9: 43b-45 (NRSVA):

43b While everyone was amazed at all that he was doing, he said to his disciples, 44 ‘Let these words sink into your ears: The Son of Man is going to be betrayed into human hands.’ 45 But they did not understand this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying.

Masks made of olive wood in a shop in Rethymnon … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)

Today’s Reflections:

In Gospel reading at the Eucharist in the lectionary today (Luke 9: 43b-45), after Saint Peter’s profound confession of faith following the Transfiguration, and the stern order and command to the disciples not to tell anyone what has been seen and said, we hear how the disciples hear Jesus but do understand what he is saying, nor can they perceive what he means, and they are afraid to ask him to explain what he is saying.

When the disciples find that the meaning of what Jesus says is concealed from them, the word that is used, παρακαλύπτω (parakalýptō) is a rare word in the Bible. It does not refer to some sacred or religious mystery but to something that is hidden, covered alongside or front of someone, something that has a veil pulled over it, to cover it up, to cover over, to hide or conceal it, perhaps even to disguise it. In its use in classical Greek literature it can mean to cover by hanging, to disguise, to set aside, to ignore, or it can be used when talking about covering one’s face.

A similar word παρακάλυμμα (parakálymma) is used for anything that is hung up beside or hung up before something to cover it, a covering or curtain.

The Carnival of Venice (Carnevale di Venezia), which takes place in the days before Lent, is known for its elaborate masks. It grew in prestige and developed in its revelry in the 17th and 18th centuries, to the point that it became a symbol of licence and pleasure.

Mask-makers (mascherari) had a special position in Venetian society, with their own laws and their own guild. But the masks allowed many people to spend a large part of the year in disguise, hiding their secret lifestyles. When the Emperor Francis II occupied Venice, he outlawed the festival in 1797 and masks were strictly forbidden.

It was not until 1979 that the Carnival was revived in Venice. With it came the revival of the tradition of making carnival masks, and one of the most important events at the Carnival is the contest for la maschera più bella (‘the most beautiful mask’).

So often, we all have our own masks. We are afraid that others might see us or get to know us as we really are. We hide behind a persona, which is the Latin word for a theatrical mask. We are worried, ‘What if someone saw me for who I truly am?’ ‘What if they came face-to-face with what I am really like?’

But the Transfiguration invites us to a mutual face-to-face encounter with the living God. The inner circle of disciples, Peter, James and John, have ascended the mountain with Christ, and in the clouds they saw who he truly is: he is the God of Moses and Elijah, and the vision is so dazzling that they are dazzled and overshadowed by the cloud.

When they come back down the mountain, like Moses, there is a great crowd waiting for the healing that restores them to their place in the covenant with God.

The original Greek word for Transfiguration in the Gospels is μεταμόρφωσις (metamorphosis), which means ‘to progress from one state of being to another.’ Consider the metamorphosis of the chrysalis into the butterfly. Saint Paul uses this same word (μεταμόρφωσις) when he describes how the Christian is to be transfigured, transformed, into the image of Christ (II Corinthians 3: 18), he uses the word ‘icon’ of Christ.

The Transfiguration reveals not just who Christ should truly be in our eyes, but who we should be truly in God’s eyes. It is a reminder of our ultimate destiny, the ultimate destiny of all people and all creation – to be transformed and glorified by the majestic splendour of God himself. The Transfiguration points to the fulfilment of the Kingdom of God, when all of creation shall be transfigured and filled with light.

The Transfiguration is not just an Epiphany or Theophany moment for Christ, with Peter, James and John as onlookers. The Transfiguration is a story too of a miracle that reminds us of how God sees us in God’s own image and likeness, and how God sees us for who we are and who we are going to be, no matter how others see us, no matter how others dismiss us, not matter how others fail to understand us.

Throughout life, there is a temptation to accept our human nature as it appears now. But the Transfiguration of Christ offers the opportunity to look at ourselves not only as we are now, but take stock of what happened in the past that made us so, and to grasp the promise of what we can be in the future.

In the present and in the future, can we take ownership of who we have been as a child. Do we remember always that we are made in the image and likeness of God? As Saint Paul reminds us, we are icons of Christ.

We need no masks, no personae, in God’s presence. God sees us as we are: made in his own image and likeness, sees us for who we were, who we are and who we are going to be, no matter how others see us, no matter how others dismiss us.

No matter what others say about you, how others judge you, how others gossip or talk about you, how others treat you, God sees your potential, God sees in you God’s own image and likeness. God sees through all our masks and sees an icon of Christ. God knows you are beautiful inside and loves you, loves you for ever, as though you are God’s only child.

We are his beloved children in whom he is well pleased.

The Transfiguration depicted in the Church of the Transfiguration in Piskopianó, in the hills above Hersonissos in Crete (Photograph: Patrick Comerford; click on image for full-screen viewing)

Today’s Prayers (Saturday 26 September 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 20 to 26 September 2026 (pp 40-41), has been ‘For God and Country’. This theme was introduced last Sunday with a reflection by Rosie Dawson, USPG Trustee and freelance journalist.

The USPG Prayer Diary today (Saturday 26 September 2026) invites us to pray:

Father God, we pray for all who bear witness with perseverance such as human rights defenders, peacemakers, pastors, and communities at risk. Strengthen those who resist injustice, and sustain them with hope that does not disappoint.

The Collect of the Day:

O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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.

Collect (for the ministry of all Christian people):

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour 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:

Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.

The Post Communion Prayer (Ember Days):

Heavenly Father,
whose ascended Son gave gifts of leadership and service to the Church:
strengthen us who have received this holy food
to be good stewards of your manifold grace,
through him who came not to be served but to serve,
and give his life as a ransom for many,
Jesus Christ our Lord.

Additional Collect:

Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.

Collect on the Eve of Trinity XVII:

Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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.

Yesterday’s Reflections

Continued Tomorrow

A mask from Venice in Carpe Diem café in Bray, Co Wicklow … do we hide our personae behind masks before other people … before God? (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