The cult of Saint Vitus is an unusual phenomenon due to its genesis, the number of patrocinia (more than 1300 in medieval Europe), and the position of the saint in German, Polish, Czech, Serbian and, first of all, Italian folk culture. Nowadays, in Italy the cult of saint Vitus is extremely active, very spectacular and strongly connected with the local culture. Lack of knowledge about the life and martyrdom of the Saint did not disturb the development of the cult. The record on Vitus in Martyrologium Hieronimianum (5th/6th centuries) was very crucial and made Vitus a historical character, suffering from persecution of Christians in Mazzara del Vallo in Sicily. In the middle of 6th century, his bones were translated to Italian Peninsula, although even earlier, Saint Vitus partocinia note down places near Grado, Akwilea, and Poligiano. Most probably, in 8th century the Saint goes from Rome to St. Denis, and in 9th century from there to Old Korbea in Saxony. Translation to Saxony turned out to be a mile stone in the development of the cult, with powerful German rulers as its promoters. In late Middle Ages, cults of the first martyrs face natural crisis, giving way to Marian and Christological cult. Saint Vitus also loses his place in the main altars and church preliminaries, but quickly regains his former importance in folk culture as one of the fourteen assistants in various needs. As it is today, in Italy he cured those bitten by dogs, in Germany he healed dancers and those suffering from chorea, in Poland and Czech Republic he took care of young corn and told spring and summer time. As scientists presume, the popularity and reception of the cult of Saint Vitus (Saint Vida) in Serbia was caused by phonetic similarity of his name to the Slavic god’s name Svantevit. Back in 18th century, Saint Vida was associated with the defeat of Serbs in Kosovo Polje in 1389 as well as with the Turkish enslavement. At the end of 19th century, during increased fights for freedom, Saint Vida was incorporated into the pantheon of Orthodox saints. In contemporary Serbia, 28 June is a public holiday, known as Vidovdan, when tribute is paid to those who lost their lives fighting for the homeland. In Serbian folk culture, Vid is the patron of good sight, predicting future and the ability to profoundly see political and everyday life matters.

The cult of Saint Vitus is an unusual phenomenon due to its genesis, the number of patrocinia (more than 1300 in medieval Europe), and the position of the saint in German, Polish, Czech, Serbian and, first of all, Italian folk culture. Nowadays, in Italy the cult of saint Vitus is extremely active, very spectacular and strongly connected with the local culture. Lack of knowledge about the life and martyrdom of the Saint did not disturb the development of the cult. The record on Vitus in Martyrologium Hieronimianum (5th/6th centuries) was very crucial and made Vitus a historical character, suffering from persecution of Christians in Mazzara del Vallo in Sicily. In the middle of 6th century, his bones were translated to Italian Peninsula, although even earlier, Saint Vitus partocinia note down places near Grado, Akwilea, and Poligiano. Most probably, in 8th century the Saint goes from Rome to St. Denis, and in 9th century from there to Old Korbea in Saxony. Translation to Saxony turned out to be a mile stone in the development of the cult, with powerful German rulers as its promoters. In late Middle Ages, cults of the first martyrs face natural crisis, giving way to Marian and Christological cult. Saint Vitus also loses his place in the main altars and church preliminaries, but quickly regains his former importance in folk culture as one of the fourteen assistants in various needs. As it is today, in Italy he cured those bitten by dogs, in Germany he healed dancers and those suffering from chorea, in Poland and Czech Republic he took care of young corn and told spring and summer time. As scientists presume, the popularity and reception of the cult of Saint Vitus (Saint Vida) in Serbia was caused by phonetic similarity of his name to the Slavic god’s name Svantevit. Back in 18th century, Saint Vida was associated with the defeat of Serbs in Kosovo Polje in 1389 as well as with the Turkish enslavement. At the end of 19th century, during increased fights for freedom, Saint Vida was incorporated into the pantheon of Orthodox saints. In contemporary Serbia, 28 June is a public holiday, known as Vidovdan, when tribute is paid to those who lost their lives fighting for the homeland. In Serbian folk culture, Vid is the patron of good sight, predicting future and the ability to profoundly see political and everyday life matters.