33.  Now these the divinely-inspired Scriptures of both the Old and the New Testament teach us.  For the God of the two Testaments is One, Who in the Old Testament foretold the Christ Who appeared in the New; Who by the Law and the Prophets led us to Christ’s school.  For before faith came, we were kept in ward under the law, and, the law hath been our tutor to bring us unto Christ Gal. iii. 24.  The Παιδαγωγός is described by Clement of Alexandria (Paedag. i. 7) as one who both conducts a boy to school, and helps to teach him,—an usher:  “under-master” (Wicliff)..  And if ever thou hear any of the heretics speaking evil of the Law or the Prophets, answer in the sound of the Saviour’s voice, saying, Jesus came not to destroy the Law, but to fulfil it Matt. v. 17..  Learn also diligently, and from the Church, what are the books of the Old Testament, and what those of the New.  And, pray, read none of the apocryphal writings τῶν ἀποκρύφων.  The sense in which Cyril uses this term may be learned from Rufinus (Expositio Symboli, § 38), who distinguishes three classes of books:  (1) The Canonical Books of the Old and New Testaments, which alone are to be used in proof of doctrine; (2) Ecclesiastical, which may be read in Churches, including Wisdom, Ecclesiasticus, Tobit, Judith, and the Books of the Maccabees, in the Old Testament, and The Shepherd of Hermas, and The Two Ways in the New Testament; (3) The other writings they called “Apocryphal,” which they would not have read in Churches.  The distinction is useful, though the second class is not complete.:  for why dost thou, who knowest not those which are acknowledged among all, trouble thyself in vain about those which are disputed?  Read the Divine Scriptures, the twenty-two books of the Old Testament, these that have been translated by the Seventy-two Interpreters The original source of this account of the Septuagint version is a letter purporting to have been written by Aristeas, or Aristæus, a confidential minister of Ptolemy Philadelphus, to his brother Philocrates.  Though the letter is not regarded as genuine its statements are in part admitted to be true, being confirmed by a fragment, preserved by Eusebius (Præparatio Evangelica, ix. 6.), of a work of Aristobulus, a Jewish philosopher who wrote in the reign of Ptolemy Philometor, 181–146, b.c.  Upon these testimonies it is generally admitted that “the whole Law,” i.e. the Pentateuch was translated into Greek at Alexandria in the reign either of Ptolemy Soter (323–285, b.c.), or of his son Ptolemy Philadelphus (285–247, b.c.), under the direction of Demetrius Phalereus, curator of the King’s library..