There is a homily attributed (incorrectly) to Cyril of Jerusalem and dates no earlier than the middle of the sixth century; according to Stephen J. Shoemaker:
At the end of the nineteenth century
Forbes Robinson published a fragment of this homily separately, along with
three other similar fragments understanding them to have been part of a larger,
now lost, Life of the Virgin. Of the four fragments, the one from Cyril’s
homily is by far the longest, yet two of the others share some very similar
content with other parts of Cyril’s homily. Accordingly, one wonders whether perhaps
all of these fragments once belonged to a larger, more complex literary tradition
that included different versions of this homily. I suggest this as a possibility
especially in light of the three closely related, yet quite different, versions
of the (ps-) Evodius Homily on the Dormition that have survived.
Presumably, there may have been similar variations in this homiletic biography
ascribed to Cyril. Indeed, the first of these Coptic fragments, which
identifies its content as the ‘life (ⲉⲡⲃⲓⲟⲥ) of the Virgin’, begins with polemic against
those who would profess Mary’s bodily assumption into heaven: ‘cursed is the
one who says that the Virgin was assumed (ⲛⲧⲁγⲁⲛⲁⲗⲁⲙⲃⲁⲛⲉ) into heaven in her body.’ (Stephen J.
Shoemaker “The Coptic Homily on the Theotokos Attributed to Cyril of
Jerusalem: An Aberrant and Apologetic ‘Life’ of the Virgin from Late Antiquity,”
in The Reception of the Virgin in Byzantium: Marian Narratives in Texts and
Images, ed. Thomas Arentzen and Mary B. Cunningham [Cambridge: Cambridge University
Press, 2019], 220)
Here
is the relevant portion of "Sahidic Fragments of the Life of the Virgin,
Fragment 1":
5 But let no evil thought come up into our
heart against the true Queen, 6 as the godless Jews who blasphemed
her with their tongue that ought to be cut off and their mouth that ought to be
closed, whilst she was still living; 7 and after her death they wished
to burn her holy body, because of their hatred against her. 8 But
do not say as the heretics that a power caught her away, or say as . . . that
she was taken up in her body into heaven. 9 Cursed is he who
shall say that the Virgin was not born as we are. 10 Cursed is he
who shall say that Joseph had intercourse with the Virgin before she conceived
Christ. 11 Then again after she bare Him, cursed is he who shall
say that the Virgin was taken up into the heavens in her body. 12
But she died like all men, and was conceived by man's seed as we are. (Forbes
Robinson, Coptic Apocryphal Gospels [Cambridge: Cambridge University
Press, 1896], 3, 5)
What
is interesting is that here we have a document from the sixth century condemning
the belief in the bodily assumption of Mary, attributing this belief to the
heterodox of the time.