Whose land was it anyway? The Crichel Down Rules and the sale of public land

The guiding principle of compulsory purchase of interests in land in England and Wales is that of fairness, best stated in the words of Lord Justice Scott in Horn v Sunderland Corporation when he said that the owner has “the right to be put, so far as money can do it, in the same position as if his land had not been taken from him”. In many instances, land acquired by compulsion subsequently becomes surplus to the requirements of the acquiring authority. This may be because the intended development scheme was scrapped, or substantially modified, or that after the passage of time the use of the land for which the purchase took place is no longer required. More controversially it may be that for ‘operational reasons’ the acquiring authority knowingly purchased more land than was required for the scheme. Under these circumstances, the Crichel Down Rules (‘the Rules’) require government departments and other statutory bodies to offer back to the former owners or their successors, any land previously so acquired by, or under the threat of, compulsory purchase.

'They Shall Speak the Arabic Language and Take Pride in it': reconsidering the fate of Coptic after the Arab Conquest

The complaints on the adoption of Arabic by the Copts that are voiced by the Apocalypse of Pseudo-Samuel have often been quoted as the expiring words of the dying Coptic language. This article seeks to show that they are not to be taken so literally, and that they should rather be inserted in the context of a rift within the medieval Coptic church over the question of language choice, and beyond this, over that of accommodation with the Muslims. The use of Arabic by the episcopal church of Miṣr and by some prominent figures around it, which was linked to their proximity to the Fatimid court, was resented and denounced by more traditional circles, centred on the Patriarchate and on some important monasteries such as the one at Qalamūn where the Apocalypse was written. The suggestion is also made that the text is contemporary with the beginning of Coptic literary production in Arabic and with the introduction of Egyptian Christians at the caliphal court, namely in the last quarter of the tenth century, at the time of Severus ibn al-Muqqafa‘.