not seem much probability in the conjecture that the monks and other ecclesiastics succeeded in suppressing that portion of the work in which the evil influences of their body were to be more especially touched upon. If the work was thus left incomplete, that circumstance would account for some carelessness of style which is here and there apparent. There may appear some difficulty at first sight, however, in the statement of Photius, that the work, in the form in which he saw it, appeared to him to be a second edition. But it would seem that Photius was under some misapprehension. It is called in the manuscripts Historia Nova (in what sense is not quite clear). This may perhaps have misled Photius. He himself remarks that he had not seen the first edition. Zosimus was a pagan, and is by no means sparing of the faults and crimes of the Christian emperors. In consequence of this his credibility has been fiercely assailed by several Christian writers. The question does not, as has sometimes been supposed, turn upon the credibility of the historians whom Zosimus followed, for he did not adhere in all cases to their judgment with respect to events and characters. For instance, although Zosimus followed Eunapius for the period 270–404, he entirely differed from Eunapius in his account of Stilicho and Serena. Of post-medieval writers, Caesar Baronius, Lelio Bisciola, Kaspar von Barth, Johann Daniel Ritter, Richard Bentley, and G. E. M. de Ste. Croix, have taken the derogatory side. Bentley in particular speaks of Zosimus with great contempt. On the other hand, his historical authority has been maintained by Leunclavius, G. B. von Schirach, J. Matth. Schrockh, and Reitemeier. Editions The history of Zosimus was first printed in the Latin translation of Leunclavius, accompanied by a defence of the historian (Basel, 1576, fol.). The first two books, in Greek, with the translation of Leunclavius, were printed by H. Stephanus, in his edition of Herodian (Paris, 1581). The first complete edition of the Greek text of Zosimus was that by F. Sylburg (Scriptores Hist. Rom. Min., vol. iii., Frankfurt, 1590). Later editions are those published at Oxford (1679), at Zeitz and Jena, edited by Cellarius, with annotations of his own and others (1679, 1713, 1729). The next edition is that by Reitemeier, who, though he consulted no fresh manuscripts, made good use of the critical remarks of Heyne and