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,
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. ,

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( :
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I, o ,

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45

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XVII

( ,
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.94
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,

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, , . ,

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: , ,
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. 14. , ()
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(. ) .
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. 15. () ,
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. ,

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48

 , (ubi oratorium fundaverunt

in commemorationem sancti Viti, qui est patronus Corbeie; illicque oratorium fundasse in honore Viti martyris).
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.
,

.
. ,
(Zuantevith),
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, () .120
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, ,

(affirmantes domestico
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(Suantovitus), .121



.122
,
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,
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,
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. , , , , ,
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. , ,
. ,
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( ),
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, ,
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. | , |
. | , | . |
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| . | , |
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49

The Cult of St. Vitus Among the Serbs in Medieval Times

Miodrag Markovi
St. Vitus, a native of Sicily, was martyred during
the emperor Diocletians persecution of the Christians.
He is not well known among Orthodox Christians, but
his feast day, Vidovdan, which is celebrated on June 15th,
occupies an extremely important place in the minds of
the Serbian people. Scientific circles long ago concluded
that, for the Serbs, the significance of the feast of St.Vitus
does not lie in any particular reverence for St. Vitus
himself, but in the fact that the Battle of Kosovo took
place on his feast day. Nevertheless, there are reliable
testimonies that the Serbs did revere this martyr from
Sicily, in medieval times. The earliest is to be found in
the menologion in the Miroslav Gospel, and St. Vitus
is also recorded in hagiographic sources that appeared
after the establishment of the autocephalous Serbian
Church. We find the most frequent mention of him in
the manuscript prologues of the so-called First Edition of
the Menologue of Basil II (13th and 14th centuries), and
several 14th century menaions also contain a liturgical
service dedicated to St. Vitus.
Important testimony of the cult of St. Vitus
among the Serbs, completely neglected till now, are the
portrayals of him in medieval art works. The oldest such
example is preserved on the frescoes in the church of
the Theotokos Hodegitria in Pec. There is a presentation
of St. Vitus is in the northwestern bay of the church,
where the sarcophagus stands of the churchs founder,
Archbishop Danilo II. St. Vitus is depicted right beside
the archbishops grave, in the first fresco zone, along with
the saints Cosmas, Damian, Panteleimon and Hermolaos.
The painting of St. Vitus beside the most revered holy
doctors and directly above the founders grave leads to
the conclusion that the Serbian archbishop believed in
the healing powers of the Sicilian martyr. This belief was
particularly widespread in the West although there is
evidence that it existed among the Serbs, as well.
Sometime around 1335, a painting of St. Vitus was
also done in the Church of the Virgin in Karan, the endowment of one of Dusans nobleman, Zhupan Petar
Brajan. Here, the Sicilian martyr was given a slightly less
prominent place in the western bay, among the half-figures of the martyrs painted on the arch above the western pair of pilasters. Finally, another painting of St. Vitus
was done in Velue, several years before the Battle of Kosovo. This was a half-figure on the southern arch of the
naos, which, according to the iconography and the remains of the inscription, allows us to identify it as a presentation of the martyr from Sicily.
There is still no reliable explanation for the origin
of the cult of St. Vitus among the Serbs. Early liturgical

50

manuscripts written in Old Slavonic apparently played

an important role, in the period of the activities of Cyril and Methodius and their followers. However, the cult
of St. Vitus did not spread among the Serbs only through
the heritage of SS. Cyril and Methodius and St. Clement.
It came by another route, through the Serbian territories
that were under the jurisdiction of Rome. In those regions, a powerful cult of this Sicilian martyr did exist, for
which the dedication of the churches is the proof.
Therefore, there is no doubt that St. Vitus was revered among the Serbs during medieval times. The cult
did, however, begin to stagnate in one period, owing to
the fact that under the influence of Byzantine church calendars, the commemoration of the Sicilian martyr occurred less and less frequently in the annual liturgies of
the Serbian Church. It is especially important to mention
that the commemoration of St. Vitus was not included in
the Typikon of Archbishop Nikodemus, which in 1318 or
1319 introduced liturgy according to the so-called Jerusalem Typikon in the Serbian regions. Apart from that,
soon after the Battle of Kosovo, June 15th, which had been
the feast commemorating the prophet Amos and St. Vitus, above all became the day to commemorate the heroic death of Prince Lazar.
The circumstance that the Battle of Kosovo took
place on the feast of St. Vitus contributed, nevertheless,
to immortalising the name of this saint and his feast
among the Serbs. Furthermore, as Serbian national romantism grew in the mid-XIX century, Vidovdan became the symbol of the Serbs heroism and their resistance to the Turks, in general. Since those times, it has
frequently been marked in red letters in church calendars and, since 1914, it has become one of the nine state
holidays. Meanwhile, an unusual paradox has occurred.
Vidovdan has become a holiday celebrated in all layers of
Serbian society, whereas the saint who gave his name to
this feast has almost been forgotten. The Serbian Church
does not commemorate his name in its liturgical services. Moreover, in popular literature it is claimed, without any serious argument, that the Kosovo myth, as the
most distinct mark of Serbian national awareness, developed from the pagan cult of the ancient Slav divinity, Vid. These claims are purportedly based on ethnological material. In actual fact, the ethnological material deals with the folkloric content of the cult of St. Vitus,
the Sicilian martyr. It refers to folk beliefs, which, in addition to the feast day of Vidovdan, have contributed the
most to the name of this martyr from Sicily being present in the minds of Serbs to this very day.