Use of phosphorous mapping and sea-level change data in assessing coastal activity zones and establishing site chronology : A case study from the Icelandic multi-period site of Vatnsfjörður

This paper forms part of Lukasz Mikolajczyk's PhD dissertation, which is supervised by Karen Milek

Preliminary description of the cranium of Proteopithecus sylviae, an Egyptian late Eocene anthropoidean primate

Recent discovery of crania, dentitions, and postcrania of a primitive anthropoidean primate, Proteopithecus sylviae, at the late Eocene L-4l quarry in the Fayum, Egypt, provides evidence of a new taxonomic family of early African higher primates, the Proteopithecidae. This family could be part of the basal radiation that produced the New World platyrrhine primates, or it could be unrelated to any subsequent lineages. Although no larger than a small callitrichid or a dwarf lemur, this tiny primate already possessed many of the derived features of later anthropoids and was a diurnal and probably dimorphic species. In dental formula and other dental proportions, as well as in known postcranial features, Proteopithecus more nearly resembles platyrrhines than does any other Old World higher primate. The small size of the Proteopithecus cranium demonstrates that the defining cranial characteristics of Anthropoidea did not arise as a consequence of an increase in size during derivation from earlier prosimians.

Canine sexual dimorphism in Egyptian Eocene anthropoid primates: Catopithecus and Proteopithecus

Two very small late Eocene anthropoid primates, Catopithecus browni and Proteopithecus sylviae, from Fayum, Egypt show evidence of substantial sexual dimorphism in canine teeth. The degree of dimorphism suggests that these early anthropoids lived in social groups with a polygynous mating system and intense male–male competition. Catopithecus and Proteopithecus are smaller in estimated body size than any living primates showing canine dimorphism. The origin of canine dimorphism and polygyny in anthropoids was not associated with the evolution of large body size.

The cranium of Parapithecus grangeri, an Egyptian Oligocene anthropoidean primate

A nearly complete skull of Parapithecus grangeri from the early Oligocene of Egypt is described. The specimen is relatively undistorted and is undoubtedly the most complete higher primate skull yet found in the African Oligocene, which also makes it the most complete Oligocene primate cranium worldwide. Belonging in superfamily Parapithecoidea, a group regarded by some as the sister group to all other Anthropoidea, this skull reveals important information about the radiation of stem anthropoideans. This cranium is about 15% larger than size estimates based on a fragmentary cranium of its contemporary and close relative Apidium phiomense. It is about the same size as that of the gray gentle lemur, Hapalemur griseus, or of platyrrhines such as the owl monkey, Aotus trivirgatus, or the titi monkey, Callicebus torquatus. Comparatively small orbits and size differences in jaws and teeth show it was both diurnal and dimorphic. This is the only specimen of the species that shows (from sockets) that there were four small upper incisors. Several mandibular specimens of the species establish that there were no permanent lower incisors and that the symphysis was fused. Like other early anthropoideans this species possessed a lower encephalization quotient and less-developed orbital frontality than later anthropoideans. There is full postorbital closure and fusion of the metopic suture, and the ectotympanic forms a rim to the auditory aperture. A probable frontal/alisphenoid contact is a potentially derived resemblance to Catarrhini. A proposed separate genus for the species P. grangeri is not sustained.

"Our Father Isaac": Reading the Sahidic Testament of Isaac in an Egyptian Monastic Context

This dissertation argues that the textual community of fourth or fifth century monastic Egypt read Testament of Isaac as an ascetical regimen in order to transform themselves into children of Isaac. T. Isaac highlights three particular dimensions of Isaac's character from the remembered tradition of Isaac that would have resonated in the Egyptian monastic context of the textual community - Isaac as priestly authority, Isaac as sacrifice, and Isaac as blind ascetic - to create a model for the new self that the textual community aimed to achieve. Two important ascetic practices in T. Isaac that the textual community was to perform were copying and reading T. Isaac. These two practices functioned as technologies of the self that helped the members of the textual community to transform their present subjectivity into a new self modeled on Isaac in T. Isaac.