The following comes from a a disputed work, sometimes attributed to Cyril of Alexandria (d. 444). The text is located in "Sermon 11," Migne, PG 77: 1029, 1032-33, 1035-36, is ):
Ἐγκώμιον εἰς τὴν ἁγίαν Μαρίαν
τὴν Θεοτόκον.
Φαιδρὸς ἡμῖν ὁ λόγος, καὶ χάριτος ἐμπεπλησμένος,
ἐπειδὴ καὶ λαμπρὰ ἡ τῶν ἁγίων Πατέρων σύνοδος.
Καὶ γὰρ σφόδρα μου ἐν λύπῃ ὑπάρχοντος διὰ τὴν παράνομον βλασφημίαν
Νεστορίου διήπειρονᵃ τοῦτο τὸ
πολύκλονον καὶ πολυειδὲς καὶ ἀγγελικὸν καὶ ἐπουράνιον θέατρον.
Οὗτοι οἱ τῆς εὐσεβείας διδάσκαλοι,
οἱ στύλοι καὶ ὄροφοι τῆς πίστεως,
οἱ πύργοι οἱ ἀσάλευτοι,
οἱ λιμένες οἱ γαμνοφόροιᵇ,
οἱ πιστοὶ καὶ φρόνιμοι οἰκονόμοι,
οἱ σοφοὶ ἀρχιτέκτονες,
οἱ τὸν αἰθέριον πλοῦν, καὶ ἰσάγγελον βίον ἐπὶ γῆς διάγοντες,
οἱ τῶν προφητῶν σύσκηνοι,
καὶ τῶν ἀποστόλων σύνθρονοι,
καὶ τῶν ἁγίων Ἐκκλησιῶν προστάται,
οἱ τῆς μιαρᾶς βλασφημίας ἔκδικοι,
οἱ τῆς ἡμετέρας πτωχείας, μᾶλλον δὲ εὐφημίας, σοφοὶ ἀντιλήπτορες,
οἱ τὸν καλλιεπῆ καὶ θεόμορφον τῆς ἀρχιερωσύνης θρόνον ἐπέχοντες,
οἱ τὰ μελίρρυτα πηγάζοντες νάματα,
οἱ τῆς Θεοῦ φρονήσεως πνευματικοὶ ῥήτορες,
οἱ τὴν τετραπέρατον οἰκουμένην τῇ ἀκαμάτῳ ὁδοιπορίᾳ βαδίσαντες,
οὓς οὔτε καύσων,
οὔτε πελάγη θαλάττης,
οὔτε κυμάτων μαινομένων θυμὸς ἄγριος,
οὐ ζαλώδεις τρισκυμίαι εἰς ὄκνον ἐνέβαλενᶜ,
ἀλλὰ τοῖς πιστοφόροις βήμασι σκιρτῶντες ἐνταῦθα γεγόνασι,
πάντα ὄκνον καταλείψαντες διὰ πόθον,
μᾶλλον δὲ φόβον Κυρίου,
καὶ ἀναλαβόντες τὸν σταυρὸν ὡς σοφοὶ ἔκδικοι τῆς Θεοτόκου Μαρίας,
ἐνταῦθα παραγεγόνασιν.
Διὸ καὶ θαρροῦντες ταῖς εὐχαῖς αὐτῶν ταῖς ἁγίαις,
ὀλίγα τινὰ χαιρετίσωμενᵈ
ταύτην τὴν πόλιν,
καὶ οὕτως ἐπὶ τὰ ἐγκώμια τῆς Θεοτόκου ἐκτενῶ μου τὸν λόγον.
Χαίροις, ὦ Ἐφέσων πόλις, μᾶλλον δὲ θαλασσοθέα,
διότι ἀντὶ λιμένων ἐπιγείων λιμένες ἀγγελικοὶ καὶ ἐπουράνιοι πρὸς σὲ
παραγεγόνασιν.
Χαίροις, τῆς Ἀσιανῆς διοικήσεως τὸ καύχημα,
ὅτι καθάπερ μαργαριτῶν τιμίων τοῖς τῶν ἁγίων ναοῖς κύκλῳ περιοικοδομῆσαιᵉ,
καὶ νῦν ὑπὸ πολλῶν ἁγίων Πατέρων καὶ πατριαρχῶν ἰχνοπατουμένη ἁγιάζῃ.
Εὐλογοῦνται γὰρ ἀληθῶς καὶ αἱ πύλαι, καὶ αἱ ῥύμαι, καὶ οἱ λιμένες,
τῇ τῶν ἁγίων Πατέρων ἐπιδημίᾳ.
Ὅπου γὰρ πολλοὶ ποιμένες ἐλαύνουσιν,
πολὺς γίνεται δι’ αὐτῶν ὁ τῆς ἁγιωσύνης σύλλογος·
καὶ μάλιστα οὗτοι οἱ φιλόθεοι καὶ φιλόπιστοι,
καὶ ἰσάγγελοι,
ἐξελαύνουσι πᾶσαν σατανικὴν ἐνέργειαν,
καὶ Ἑλληνικὴν εἰδωλομανίαν,
Πορφυριανῶν τε καὶ Σαβελλιτῶν,
Φρυγῶν τε καὶ Ἀπολιναριτῶν,
Φωτινῶν, καὶ ....... καὶ
πᾶσα ἁπλῶς αἵρεσις μιαρὰ καταισχύνεται,
δοξάζεται δὲ τὸ τῆς ὀρθοδόξου πίστεως καύχημα.
Χαίροις δὲ καὶ αὐτός, τρισμακάριε Ἰωάννη,
ἀπόστολε καὶ εὐαγγελιστά,
τῆς παρθενίας τὸ καύχημα,
τῆς ἁγνείας διδάσκαλε,
τῆς τῶν δαιμόνων πλάνης ἐξολοθρευτά,
τοῦ ναοῦ τῆς Ἀρτέμιδος καθαιρέτα,
τῆς Ἐφεσίων λιμὴν καὶ πρόμαχε,
τῶν πτωχῶν τροφεύς,
τῶν θλιβομένων καταφυγή,
τῶν ἐγγὺς καὶ τῶν μακρὰν ἀναψυχὴ καὶ ἀνάπαυσις.
Χαίροις, ἀμίαντον σκεῦος σωφροσύνης ἐμπεπλησμένον.
Σοὶ γὰρ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐπὶ τοῦ σταυροῦ ἀναλαμβανόμενος τὴν
Θεοτόκον καὶ Ἀειπαρθένον, ὡς παρθένῳ παρέδωκεν.
Χαίροις δὲ καὶ αὕτη, Μαρία Θεοτόκε,
Παρθενομήτωρ, Φωτοφόρε, σκεῦος ἀμίαντον.
Χαίροις, Παρθένε Μαρία, μήτηρ καὶ δούλη,
Παρθένε μὲν, διὰ τὸν ἐκ σοῦ τῆς Παρθένου τεχθέντα·
μήτηρ δὲ διὰ τὸν ἐν ἀγκάλαις σαῖς βασταχθέντα,
καὶ γάλακτι σῷ τραφέντα·
δούλη διὰ τὸν μορφὴν δούλου λαβόντα.
Εἰσῆλθε γὰρ ὁ βασιλεὺς ἐν τῇ πόλει σου,
μᾶλλον δὲ ἐν τῇ κοιλίᾳ σου,
καὶ πάλιν ἐξῆλθεν ὡς αὐτὸς ἠθέλησεν,
καὶ ἡ πύλη σου ἐκέκλειστο.
Συνέλαβες γὰρ ἀσπόρως,
θεοπρεπῶς δὲ ἐγέννησας.
Χαίροις, Μαρία, ὁ κατάλυτος ναός,
μᾶλλον δὲ ἅγιος,
καθὼς βοᾷ ὁ προφήτης Δαβὶδ λέγων·
«Ἅγιος ναός σου, θαυμαστὸς ἐν δικαιοσύνῃ.»
Χαίροις, Μαρία, τὸ κειμήλιον τῆς οἰκουμένης·
χαίροις, Μαρία, ἡ περιστερὰ ἡ ἀμίαντος·
Χαίροις, Μαρία, ἡ λαμπὰς ἡ ἄσβεστος.
Ἐκ σοῦ γὰρ ὁ Ἥλιος τῆς δικαιοσύνης γεγέννηται.
Χαίροις, Μαρία,
τὸ χωρίον τοῦ ἀχωρήτου,
ἡ τὸν Μονογενῆ Θεὸν Λόγον χωρήσασα,
ἡ τὸν στάχυν ἄνευ ἀρότρου καὶ σπέρματος βλαστήσασα τὸν ἀμαράντινον.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν προφῆται κελαδοῦσιν,
δι’ ἣν ποιμένες δοξολογοῦσιν,
λέγοντες σὺν ἀγγέλοις τὸν φοβερὸν ἐκεῖνον ὕμνον·
«Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.»
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν ἄγγελοι χορεύουσιν,
ἀρχάγγελοι σκιρτῶσι φρικωδεστάτους ὕμνους ἀναπέμποντες.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν μάγοι προσκυνοῦσιν,
ὑπ’ ἀστέρος λαμπαδούχου ὁδηγούμενοι.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν τὸ δεκάτινονᶠ
κάλλος τῶν ἀποστόλων ἐκλέλεκται.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν Ἰωάννης ἔτι ὢν ἐν τῇ κοιλίᾳ τῆς μητρὸς αὐτοῦ ἐσκίρτησεν,
καὶ προσεκύνησεν ὁ λύχνος τῷ φωτὶ τῷ ἀκοιμήτῳ.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς προῆλθεν ἡ χάρις ἡ ἀνεκλάλητος,
περὶ ἧς ὁ Ἀπόστολος βοῶν ἔλεγεν·
«Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις.»
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς προῆλθε τὸ φῶς τὸ ἀληθινὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός,
ὁ λέγων ἐν τοῖς Εὐαγγελίοις·
«Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου.»
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς ἐπέλαμψε φῶς τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις.
«Ὁ λαὸς γὰρ,» φησίν, «ὁ καθήμενος ἐν σκότει, ἴδε φῶς μέγα.»
Ποῖον ἄρα φῶς, εἰ μὴ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν,
τὸ φῶς τὸ ἀληθινόν,
τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον;
Χαίροις, Μαρία Θεοτόκε,
δι’ ἣν ἐν Εὐαγγελίοις κηρύσσεται·
«Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου»·
δι’ ἣν καὶ ἐν πόλεσιν καὶ ἐν κώμαις καὶ ἐν νήσοις Ἐκκλησίαι ὀρθοδόξων
τεθεμελίωνται.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς προῆλθεν ὁ τοῦ θανάτου νικητής,
καὶ τοῦ ᾅδου ὀλοθρευτής.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς προῆλθεν ὁ τοῦ πρωτοπλάστου πλάστης,
καὶ τῆς παραβάσεως αὐτοῦ διορθωτής,
καὶ τῆς ἐν οὐρανῷ βασιλείας ὁδηγός.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς ἤνθησε καὶ ἐξέλαμψε τὸ τῆς ἀναστάσεως κάλλος.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς βάπτισμα ἁγιοσύνης φρικτόν τε καὶ Ἰορδανικὸν ἔρρευσεν.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς ὁ Ἰωάννης καὶ Ἰορδάνης ἁγιάζονται,
καὶ διάβολος ἀτιμάζεται.
Χαίροις, Μαρία Θεοτόκε,
δι’ ἧς πᾶσα πνοὴ πιστεύουσα σώζεται.
Χαίροις, Μαρία Θεοτόκε·
διὰ σοῦ γὰρ καὶ τὰ θαλάττια κύματα γαληνιῶντα καὶ ἡσυχάζοντα,
τοὺς συνδούλους ἡμῶν καὶ συλλειτουργοὺς μετὰ χαρᾶς καὶ ἡμερότητος ἐβάστασαν.
Καὶ γὰρ ἡ γῆ ποτε ὑπὸ λῃστῶν πατουμένη,
τῇ τῶν ἁγίων Πατέρων ἐπιδημίᾳ εἰς εἰρήνην μεταβέβληται.
Γέγραπται γάρ·
«Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην!»
Ποίαν εἰρήνην;
Τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν κήρυκα τῆς εἰρήνης,
τὸν λέγοντα ἐν τοῖς ἁγίοις Εὐαγγελίοις·
«Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.»
Ποίαν εἰρήνην;
ἣν βλασφημήσας Νεστόριος οὐ παρεδέξατο λέγων,
ὅτι «Οὐκ ἐτέχθη,» φησίν, «ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ τοῦ Θεοῦ Υἱὸς
Λόγος ἐκ τῆς Παρθένου Μαρίας»,
μήτε ἄτρωτον τὸν τῆς παρθενίας τόκον ἐπιστάμενος,
μήτε τῇ ἀρχαγγελικῇ φωνῇ πιστεύων τῇ λεγούσῃ·
«Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ.»
Περσικῇ γὰρ βασιλείᾳ ἐξομοιούμενοςᵍ,
καὶ τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ ἀθετεῖν πειρώμενος,
ἐπὶ ἀπωλείᾳ πολλῶν καὶ βλασφημίᾳ
ψυχῶν ταῦτα ἐμυθολόγησεν.
Encomium on Holy Mary the Theotokos
Bright for us is the discourse, and filled with grace,
since splendid indeed is the council of the holy Fathers.
For, although I was exceedingly sorrowful because of
the unlawful blasphemy of Nestorius, this many-circled, manifold, angelic, and
heavenly spectacle [i.e. the Council] has appeared.
These are the teachers of piety,
the pillars and roofs of the faith,
the immovable towers,
the harbours that bring calm,
the faithful and prudent stewards,
the wise architects,
those who make the heavenly voyage and lead an angel-like life upon earth,
the fellow-dwellers of the prophets,
the sharers of the throne of the apostles,
the protectors of the holy Churches,
the avengers of the foul blasphemy,
the wise helpers of our poverty—or rather, of our praise—
those who occupy the eloquent and God-fashioned throne of the high priesthood,
those who pour forth streams flowing with sweetness,
the spiritual orators of the wisdom of God,
those who have traversed the four-cornered world by their tireless journeying,
whom neither scorching heat,
nor the seas,
nor the wild fury of raging waves,
nor dizzying tempests cast into fear,
but who, bounding along with faith-bearing steps, have arrived here,
leaving aside all hesitation out of longing—
or rather, fear of the Lord—
and taking up the cross as wise defenders of the Theotokos Mary,
have come here.
Therefore, trusting in their holy prayers, let us greet
this city with a few words, and thus I shall extend my discourse to the praises
of the Theotokos.
Rejoice, O city of the Ephesians, rather, O city that
looks upon the sea,
because instead of earthly harbours, angelic and heavenly harbours have come to
you.
Rejoice, boast of the Asian province,
because, like precious pearls, you have been built around the holy churches,
and now you are being sanctified, trodden by the footsteps of many holy Fathers
and patriarchs.
For truly the gates, the streets, and the harbours are
blessed by the arrival of the holy Fathers.
For wherever many shepherds drive forth, there comes
through them a great company of holiness. And especially these men, lovers of
God, lovers of the faith, and angel-like, drive out every satanic activity and
Greek idolatry—[that] of the Porphyrians and Sabellians, the Phrygians and
Apollinarians, the Photinians, and …—and every foul heresy is utterly put to
shame, while the boast of the orthodox faith is glorified.
Rejoice also, thrice-blessed John, apostle and evangelist, boast of
virginity, teacher of purity, destroyer of the deception of demons, demolisher
of the temple of Artemis, harbour and champion of the Ephesians, nourisher of
the poor, refuge of the afflicted, refreshment and rest of those near and far.
Rejoice, undefiled vessel filled with temperance.
For to you also our Lord Jesus Christ, as He was being
raised upon the cross, entrusted the Theotokos and Ever-Virgin as a virgin.
And rejoice also, O Mary Theotokos, Mother of the Virgin,
Light-bearer, undefiled vessel.
Rejoice, Virgin Mary, mother and servant:
virgin, because of the one born from you, the Virgin;
mother, because of the one carried in your arms and nourished with your milk;
servant, because of the one who took the form of a servant.
For the King entered your city—or rather, your womb—and
again came forth as He Himself willed, while your gate remained closed.
For you conceived without seed, and in a manner worthy
of God you gave birth.
Rejoice, Mary, the indestructible temple, or rather,
the holy one, as
the prophet David cries, saying:
“Holy is your temple, wondrous in righteousness.”
Rejoice, Mary, treasure of the inhabited world;
rejoice, Mary, the undefiled dove;
rejoice, Mary, the unquenchable lamp.
For from you the Sun of righteousness has been born.
Rejoice, Mary, the place of Him whom nothing can
contain,
you who contained the Only-Begotten God the Word,
you who caused the immortal grain to sprout without plough or seed.
Rejoice, Mary Theotokos,
through whom the prophets sing,
through whom the shepherds glorify God,
saying with the angels that dreadful hymn:
“Glory to God in the highest, and on earth peace,
goodwill among men.”
Rejoice, Mary Theotokos,
through whom the angels dance,
and the archangels leap for joy, sending forth most awe-inspiring hymns.
Rejoice, Mary Theotokos,
through whom the Magi worship,
guided by a star bearing a light.
Rejoice, Mary Theotokos,
through whom the beauty of the apostles has been chosen.
Rejoice, Mary Theotokos,
through whom John, while still in his mother’s womb, leaped for joy,
and the lamp worshipped the unsetting Light.
Rejoice, Mary Theotokos,
through whom the ineffable grace came forth,
concerning which the Apostle cried out, saying:
“The grace of God that brings salvation has appeared to
all men.”
Rejoice, Mary Theotokos,
through whom the true Light came forth, our Lord Jesus Christ,
who says in the Gospels:
“I am the light of the world.”
Rejoice, Mary Theotokos,
through whom light shone upon those sitting in darkness and in the shadow of
death.
“For the people,” he says, “who sat in darkness, have
seen a great light.”
What light, then, is it, if not our Lord Jesus Christ,
the true Light,
who enlightens every person coming into the world?
Rejoice, Mary Theotokos,
through whom it is proclaimed in the Gospels:
“Blessed is he who comes in the name of the Lord”;
through whom also in cities, villages, and islands
churches of the Orthodox have been established.
Rejoice, Mary Theotokos,
through whom the conqueror of death came forth,
and the destroyer of Hades.
Rejoice, Mary Theotokos,
through whom came forth the Creator of the first-formed man,
the corrector of his transgression,
and the guide to the kingdom in heaven.
Rejoice, Mary Theotokos,
through whom the beauty of the resurrection blossomed and shone forth.
Rejoice, Mary Theotokos,
through whom the baptism of holiness, fearful and Jordanic, flowed forth.
Rejoice, Mary Theotokos,
through whom John and the Jordan are sanctified,
and the devil is dishonoured.
Rejoice, Mary Theotokos,
through whom every believing breath is saved.
Rejoice, Mary Theotokos:
for through you also the waves of the sea, becoming calm and quiet, bore our
fellow-servants and fellow-ministers with joy and gentleness.
For the earth, once trampled by robbers, has been
transformed into peace by the arrival of the holy Fathers.
For it is written:
“How beautiful are the feet of those who proclaim
peace!”
What peace?
Our Lord Jesus Christ, the herald of peace,
who says in the holy Gospels:
“My peace I give you.”
What peace?
The peace which Nestorius, by his blasphemy, did not
accept, saying:
“Our Lord Jesus Christ, the Word, the Son of God, was
not born from the Virgin Mary,”
not knowing the birth from virginity to be untouched,
nor believing the voice of the archangel which says:
“Hail, highly favoured one; the Lord is with you.”
For, comparing himself to the Persian monarchy, and
attempting to deny the Only-Begotten Son of God, he fabricated these things to
the destruction of many and the blasphemy of souls.
