Zosimos, as a proponent of mystical or symbolic alchemy, would certainly have enjoyed Quire 13 in the Voynich Manuscript.
Zosimos and Gnosticism:
The way in which this Hermetic Gnosticism—presented in a Hellenistic guise—was still understood later on is illustrated by a 4th-century alchemist named Zosimos (from Panopolis in Egypt), who belonged to this tradition and who, in the surviving 24th book (“Omega”) of his *Chemeutika*, expounds the following doctrine: The “first man,” also called the “inner Adam,” the “pneumatic man,” or “Light” (Light-Adam), is persuaded by the Archons in Paradise to “clothe” and thereby animate the “outer (physical) Adam” they created, who consists of the “power of fate (heimarmene)” and the four elements. The use of Gnostic ideas—especially those centered on the God “Man”—has resonated in alchemy, whose first tangible representative for us is Zosimos, right up to modern times.
Kurt Rudoplh, die Gnosis, Koehler & Amelang, Leipzig, 1977, pp. 125 -126
https://gnosis.study/library/%D0%93%D0%B...ligion.pdf
In ancient Gnosticism, “archons” are a term for lower spiritual beings
who, although indirectly descended from God, do not know Him and do not
act in accordance with His will.
In Gnosticism, the God “Man” can certainly also be female ( or rather
androgynous ). “Light-Adam” is therefore not meant to be
gender-specific. It is only through the “Fall” into the physical world
and the union with matter that the division into genders occurs.
The Light Adam, as a mythological archetype, is a single being, but
according to Gnostic logic, his essence (the Light/Pneuma) necessarily
manifests itself in many individual human beings ( Pneumatics ). Who
knows what kind of visual representation a 15th-century artist might
have developed from this ( Many redeemed naked nymphs who have returned
to their transcendent state of origin ? ) These would then participate alchemically in the restoration of creation to its primordial divine order.