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No. sentence
1 Zosimus based his work on that of older alchemical authors, such as Mary the Jewess, Pseudo-Democritus, and Agathodaimon, but very little is known about any of these authors.
2 The most complete of their works, The Four Books of Pseudo-Democritus, were probably written in the first century CE. Recent scholarship tend to emphasizes the testimony of Zosimus, who traced the alchemical arts back to Egyptian metallurgical and ceremonial practices.
3 Perhaps more revealing is a report from the Greek historian Zosimus—writing a half a century later—that indicates an agreement was concluded between Stilicho and Alaric in 405, which suggests Alaric being in "western service at that point", likely stemming from arrangements made back in 402.
4 Zosimus, a historian who lived probably about half a century after Alaric's death;
5 Although Augustine's anti-Pelagian defense of original sin was confirmed at numerous councils, i.e. Carthage (418), Ephesus (431), Orange (529), Trent (1546) and by popes, i.e. Pope Innocent I (401–417) and Pope Zosimus (417–418), his inherited guilt eternally damning infants was omitted by these councils and popes.
6 However, during an absence in Antioch (where, according to Zosimus, Rufinus had Lucianus, the comes orientis, flogged to death with whips loaded with lead), Arcadius was shown a painting of Aelia Eudoxia, the daughter of the deceased Frankish Magister Militum per Orientem, Bauto.
7 According to Zosimus, Rufinus was under the impression right until the last minute, when the nuptial procession went to Eudoxia's residence rather than his own, that it was his daughter who was to be married to Arcadius.
8 He refused to sign the condemnation of Pelagianism issued by Pope Innocent's successor, Pope Zosimus, and carried on a war of writings against Augustine of Hippo.
9 Zosimus (1.68) reports them being defeated by the emperor Probus in 278 near a river, together with Silingian Vandals.
10 Likewise, the 6th-century historian Zosimus, reporting events around 280 AD, refers to "the Bastarnae, a Scythian people".
11 For example, Zosimus also routinely refers to the Goths, who were undoubtedly Germanic-speakers, as "Scythians".
12 The participation of the Bastarnae in these is likely but largely unspecified, due to Zosimus' and other chroniclers' tendency to lump all these tribes under the general term "Scythians" – meaning all the inhabitants of Scythia, rather than the specific Iranic-speaking people called the Scythians.
13 The effects are described by Zosimus as even worse than the earlier Antonine plague (166–180), which probably killed 15–30% of the empire's inhabitants.
14 Neither of the main ancient sources for this period, Ammianus Marcellinus and Zosimus, mention the Bastarnae in their accounts of the 4th century, possibly implying the loss of their separate identity, presumably assimilated by the regional hegemons, the Goths.
15 A 6th-century Byzantine scholar, Zosimus, also described the total massacre of Decius' troops and the fall of the pagan emperor: "Proceeding therefore incautiously in an unknown place, he and his army became entangled in the mire, and under that disadvantage were so assailed by the missiles of the Barbarians, that not one of them escaped with life.
16 The supposedly treacherous behavior of Treboniannus Gallus who, according to Zosimus, signalled the final Gothic assault is not accepted today.
17 Following Julian, Eunapius began—and Zosimus continued—a historiographic tradition that blamed Constantine for weakening the Empire through his indulgence to the Christians.
18 German humanist Johannes Leunclavius discovered Zosimus' writings and published a Latin translation in 1576.
19 In its preface, he argued that Zosimus' picture of Constantine offered a more balanced view than that of Eusebius and the Church historians.
20 Cardinal Caesar Baronius criticized Zosimus, favoring Eusebius' account of the Constantinian era.
21 Edward Gibbon aimed to unite the two extremes of Constantinian scholarship in his work The History of the Decline and Fall of the Roman Empire (1776–89) by contrasting the portraits presented by Eusebius and Zosimus.
22 Work on distilling other liquids continued in early Byzantine Egypt under Zosimus of Panopolis in the 3rd century.
23 The fifth-century pagan Zosimus, by contrast, praised Diocletian for keeping troops on the borders, rather than keeping them in the cities, as Constantine was held to have done.
24 According to Zosimus, when Rome was faced with destruction by Alaric in 408 AD, the protection of nearby Etruscan towns was attributed to Etruscan pagan priests who claimed to have summoned a raging thunderstorm, and they offered their services "in the ancestral manner" to Rome as well, but the devout Christians of Rome refused the offer, preferring death to help by pagans.
25 According to the sixth century Byzantine scholar Zosimus, "Honorius wrote letters to the cities in Britain, bidding them to guard themselves."
26 Far from the Rhine, the Gothic peoples in what is today Ukraine, and the Anglo-Saxons in the British Isles, were called Germanic in only one surviving classical text, by Zosimus (5th century), but this was an instance in which he mistakenly believed he was writing about Rhineland peoples.
27 The first two incursions into Asia Minor took place between 253 and 256, and are attributed to Boranoi by Zosimus.
28 The Augustan History and Zosimus claim a total number of 2,000–6,000 ships and 325,000 men.
29 According to Zosimus, this army was infected by a plague that gravely weakened it. In that condition, this army had to repel a new invasion of the province of Mesopotamia by Shapur I, ruler of the Sassanid Empire.
30 The other sources (Zosimus i.40 and Zonaras xii.25) report that the conspiracy was organized by Heraclianus, Claudius, and Aurelian.