The customary division among the Latins of the work “Concerning the Orthodox Faith” into four books is found in no Greek codex, nor in the Greek edition of Verona. And, further, that division is not met with in the old manuscripts of the original Latin translation, except as a chance note written in ink by a second and later hand on the margins of some of them. Hence Marcus Hopperus appears to be mistaken in ascribing in the dedicatory epistle of the Græco-Latin edition of Basil the division into four books to the Latin translator: that is, unless I am mistaken, to Faber, whose edition he published. Traces of this, however, exist in the books of St. Thomas Aquinas. I therefore hold that this mode of division was devised and introduced by the Latins in imitation of the four books of “Sentences” of Peter Lombard. Codex Regius n. 3445, and that is a very late one, alone seems to divide the “De Fide Orthodoxa” into two parts, the first, or περὶ τῆς Θεολογίας, dealing indeed with the one triune God, the Creator and Provider, and the second, περὶ τῆς οἰκονομίας, with God Incarnate, the Redeemer and Rewarder. But an objection to this division is the clear connection between chapter 43, in which the Incarnation, or “Œconomia Divina,” is discussed, and the words which immediately precede it in the end of chapter 42, which is entitled “On Prædestination,” making either chapter part of one continuous discussion. This fault cannot be taken to the other division into four parts. But in order not to startle the reader accustomed to the former division with too much novelty, I have, following Hopperus, assigned indeed to the Greek chapters the same numbers as were marked in the Greek codices, but I have not hesitated to divide the Latin translation into four books.