Jovan Vladimir
Jovan Vladimir Јован Владимир | |
---|---|
Prince of Duklja | |
Petrislav | |
Successor | Dragimir (uncle) |
Born | c. 990 |
Died | 22 May 1016 Prespa, First Bulgarian Empire |
Burial | Prespa |
Spouse | Theodora Kosara |
Father | Petrislav |
Jovan Vladimir or John Vladimir (
Jovan Vladimir had a close relationship with Byzantium but this did not save Duklja from the expansionist Tsar
The cross Vladimir held when he was beheaded is also regarded as a relic. Traditionally under the care of the Andrović family from the village of Velji Mikulići in southeastern
Life
Duklja was an early medieval
Around 1000, Vladimir, still a boy, succeeded his father
The principality consisted of two provinces: Zenta in the south and Podgoria in the north. A local tradition has it that Vladimir's court was situated on the hillock called Kraljič, at the village of Koštanjica near
Vladimir's reign is recounted in Chapter 36 of the Chronicle of the Priest of Duklja, completed between 1299 and 1301;[14] Chapters 34 and 35 deal with his father and uncles. These three chapters of the chronicle are most likely based on a lost biography of Vladimir written in Duklja sometime between 1075 and 1089.[7][15] Both the chronicle and the 11th-century Byzantine historian John Skylitzes described Vladimir as a wise, pious, just, and peaceful ruler.[16][17]
Vladimir's reign coincided with a protracted war between the Byzantine Emperor
In 1004 or 1005, Basil recovered from Samuel the city of
The close relations with Byzantium, however, did not help Prince Vladimir. Samuel attacked Duklja in 1009 or 1010, as part of his campaign aimed at breaking up that pro-Byzantine bloc, which could have threatened him.[19] Vladimir retreated with his army and many of his people to his fortress on a hill named Oblik, close to the southeastern tip of Lake Skadar.[6] According to the Chronicle of the Priest of Duklja, he performed a miracle there: the hill was infested with venomous snakes, but when he offered up a prayer to the Lord, their bites became harmless.[16]
Part of Samuel's army lay siege to the hill, and the remainder attacked the nearby coastal town of Ulcinj, which was part of the fortification system of the Theme of Dyrrhachium. Vladimir eventually surrendered, a decision the chronicle attributed to his wish to deliver his people from famine and the sword. He was sent to a prison in Samuel's capital of Prespa, located in western Macedonia.[6] Having failed to conquer Ulcinj, which received men and supplies by sea from Dalmatian towns, the tsar directed his forces towards Dalmatia. There, he burned the towns of Kotor and Dubrovnik, and ravaged the region as far northwest as Zadar. He then returned to Bulgaria via Bosnia and Raška (i.e. Serbia).[19] A consequence of this campaign was the Bulgarian occupation of Duklja, Travunia, Zachlumia, Bosnia, and Raška (i.e. Serbia).[6] Venetian, and indirectly Byzantine power in Dalmatia was weakened. Samuel had succeeded in breaking up the pro-Byzantine bloc.[19]
The chronicle states that while Vladimir languished in the Prespa prison, praying day and night, an
It came to pass that Samuel's daughter, Cossara, was animated and inspired by a beatific soul. She approached her father and begged that she might go down with her maids and wash the head and feet of the chained captives. Her father granted her wish, so she descended and carried out her good work. Noticing Vladimir among the prisoners, she was struck by his handsome appearance, his humility, gentleness and modesty, and the fact that he was full of wisdom and knowledge of the Lord. She stopped to talk to him, and to her his speech seemed sweeter than honey and the honeycomb.
Kosara then begged her father for Vladimir's hand, and the tsar granted her request. He restored his new son-in-law to the throne of Duklja.
Thereafter, as recorded in the chronicle, "Vladimir lived with his wife Cossara in all sanctity and chastity, worshipping God and serving him night and day, and he ruled the people entrusted to him in a Godfearing and just manner."[25] There are no indications that Vladimir took any part in his father-in-law's war efforts.[3] The warfare culminated in Samuel's disastrous defeat by the Byzantines in 1014, and on 6 October that same year, the tsar died of a heart attack.[18][26] He was succeeded by his son, Gavril Radomir, whose reign was short: his cousin Ivan Vladislav killed him in 1015 and ruled in his stead.[18] Vladislav sent messengers to Vladimir demanding his attendance at the court in Prespa, but Kosara advised him not to go and went there herself instead. Vladislav received her with honor and urged Vladimir to come as well, sending him a golden cross as a token of safe conduct. The chronicle relates the prince's reply:[25]
We believe that our Lord Jesus Christ, who died for us, was suspended not on a golden cross, but on a wooden one. Therefore, if both your faith and your words are true, send me a wooden cross in the hands of religious men, then in accordance with the belief and conviction of the Lord Jesus Christ, I will have faith in the life-giving cross and holy wood. I will come.
Two bishops and a hermit came to Vladimir, gave him a wooden cross, and confirmed that the tsar had made a pledge of faith on it. Vladimir kissed the cross and clutched it to his chest, collected a few followers, and set off for Prespa. As he arrived, on 22 May 1016, he went into a church to pray. When he exited the church, he was struck down by Vladislav's soldiers and beheaded.[6][27] According to Skylitzes, Vladimir believed Vladislav's pledge, told to him by the Bulgarian archbishop David. He then allowed himself to fall into Vladislav's hands, and was executed.[6][17] The motivation behind the murder is unclear. Since Samuel's defeat in 1014, the Bulgarians had been losing battle after battle, and Vladislav probably suspected or was informed that Vladimir planned to restore Duklja's alliance with Byzantium.[6][26] This alliance would be particularly disturbing for Tsar Vladislav because of the proximity of Duklja to Dyrrhachium, which was a target of the tsar's war efforts.[6]
In early 1018, Vladislav led an unsuccessful attack against Dyrrhachium, outside whose walls he found his death.[26] The chronicle asserts that Vladimir appeared before Vladislav when he dined in his camp outside Dyrrhachium, and slew him while he cried for help.[28] The same year, the Byzantine army—led by the victorious Basil—terminated the First Bulgarian Empire.[18] As Vladimir and Kosara had no children, his successor was his uncle Dragimir, the ruler of Travunia and Zachlumia. Accompanied by soldiers, he set off for Duklja to establish himself as its ruler, probably in the first half of 1018. When he came to Kotor, the town's inhabitants ambushed and killed him after inviting him to a banquet, and his soldiers returned to Travunia.[29][30] Duklja was not mentioned again in the sources until the 1030s. Some scholars believe that it was placed under direct Byzantine rule around 1018, while others believe it remained a Byzantine vassal state under an unknown native ruler.[2]
Sainthood
Jovan Vladimir | |
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Wonderworker, Great Martyr, Myrrh‑gusher | |
Venerated in | Eastern Orthodox Church |
Major shrine | |
Feast | 22 May[b] |
Attributes | Cross, his own severed head, crown, and regal clothes |
Patronage | Bar, Montenegro |
Jovan Vladimir was buried in Prespa, in the same church in front of which he was martyred.
Several years after his burial, Kosara transported the remains to Duklja. She interred him in the
In 1368 Dyrrhachium was taken from the
Serbian scholar Stojan Novaković theorized that Vladimir was buried near Elbasan immediately after his death. Novaković conjectured that the earthquake which ruined the old church happened during Thopia's rule, and that Thopia reinstated the relics in the rebuilt church. If Vladimir was previously buried in Duklja, Novaković reasoned, he would not be absent, as he was, from Serbian sources written during the reign of the Nemanjić dynasty, who ruled over Duklja (later named Zeta) from 1186 to 1371. Novaković did not consider the idea that the relics might have been removed from Duklja to Dyrrhachium in around 1215.[37] He commented on the chronicle's account that Kosara transported Vladimir's body "to a place known as Krajina, where his court was":[27] While his court was possibly in the region of Krajina before his captivity, after he married Kosara it could have been near Elbasan, in the territory of Dyrrachium he received from Tsar Samuel. He was interred near the latter court, which was replaced in the chronicle with the former.[37]
An Orthodox monastery grew around the church near Elbasan, and became the center of veneration of Saint Jovan Vladimir, which was limited to an area around the monastery. In the latter half of the 15th century, the territory of present-day Albania was incorporated into the
The monastery became the see of the newly founded Archbishopric of Dyrrhachium in the second half of the 18th century.
Each year on the Feast of Saint Jovan Vladimir, a great number of devotees come to the monastery,[44] popularly known as Shingjon among Albanians. In the morning, the reliquary is placed at the center of the church under a canopy, before being opened. After the morning liturgy has been celebrated, chanting priests carry the reliquary three times around the church, followed by the devotees, who hold lit candles. The reliquary is then placed in front of the church, to be kissed by the believers. The priests give them pieces of cotton that have been kept inside the reliquary since the previous feast. There are numerous stories about people, both Christians and Muslims, who were healed after they prayed before the saint's relics.[45]
On the eve of the Feast of Saint Jovan Vladimir, an all-night vigil is celebrated in the churches dedicated to the saint, as is celebrated in other Orthodox churches on the eves of their patron saints' feasts.[46] The liturgical celebration of Vladimir's feast day begins on the evening of 21 May,[b] because, in the Orthodox Church, the liturgical day is reckoned from one evening to the next. Despite the name of the service, the all-night vigil is usually not held throughout the entire night, and may last only for two hours.[47] In the Church of St Jovan Vladimir near Elbasan, it lasts from 9:00 p.m. to 3:00 a.m.[48] Hymns either to Jovan Vladimir or to another saint whose commemoration falls on 22 May, are chanted, on that liturgical day, at set points during services in all Orthodox churches.[49]
Saint Jovan Vladimir is the patron saint of the modern-day town of Bar in south Montenegro,[50][51] built at its present location in 1976 about 4 km (2.5 mi) from the site of the old town of Bar, which was destroyed in a war and abandoned in 1878.[52] A religious procession celebrating the saint passes on his feast day through the town's streets with church banners and icons. The procession is usually led by the Serbian Orthodox Metropolitan of Montenegro and the Littoral.[51] The bronze sculpture King Jovan Vladimir, 4 m (13 ft) in height, was installed at the central square of Bar in 2001; it is a work by sculptor Nenad Šoškić.[53] Although Vladimir was only a prince, he is referred to as "king" in the Chronicle of the Priest of Duklja.[16] He is called the Holy King in southeastern Montenegro, and hence the hillock thought to be the site of his court is named Kraljič (kralj means "king").[10]
Cross of Vladimir
A cross, held by tradition to be the one that Jovan Vladimir received from Ivan Vladislav, and had in his hands when he was martyred, is a highly valued relic. It is under the care of the Andrović family from the village of Velji Mikulići near Bar and, according to the Androvićs, has been for centuries. The cross is made of yew wood plated with silver, with a brass ball attached to its lower arm, into which a stick is inserted when the cross is carried. The cross is 45 cm (18 in) high, 38 cm (15 in) wide, and 2.5 cm (1.0 in) thick.[54][55]
According to Russian scholars Ivan Yastrebov and
The cross, followed by a religious procession, is carried each year on the Feast of
Krste nosim, |
I carry the cross, |
In the past, the standard-bearer of the Mrkojevići clan, a Muslim, walked next to the cross with a flag in his left and a knife in his right hand, ready to use it if anyone attempted to take the cross. The clan especially feared that the participants from Krajina might try to recover the sacred object. At the end of the 19th century the number of Muslims in the procession dropped as their religious and political leaders disapproved of their participation in it.[58] After World War II, Yugoslavia's socialist government discouraged public religious celebrations, and the procession was not held between 1959 and 1984.[54]
Tradition has it that a church dedicated to the Holy Trinity stood at the summit until it was razed by the Ottomans; in another version, the church crumbled after a boy and a girl sinned within. Before 2005, there was a custom to pick up a stone at a certain distance from the peak and carry it to the supposed site of the church in the belief that when a sufficient quantity of stones were collected, the church would rebuild itself.[54] A new church dedicated to the Holy Trinity was consecrated on the site by the Serbian Orthodox Church on 31 July 2005.[59]
The procession arrives at the peak before dawn, and at sunrise the morning liturgy begins. After prayers have been offered, the procession goes back to Velji Mikulići, again following the cross. The participants would formerly gather on a flat area 300 m (980 ft) from the peak,[54] where they would spend some five or six hours in a joyous celebration and sports, and have a communal meal.[58] On the way back, some people pick the so-called herb of Rumija (Onosma visianii), whose root is reputed for its medicinal properties. The procession ends at the Church of St Nicholas, and folk festivities at Velji Mikulići continue into the night. Until the next Feast of Pentecost, the cross is kept at a secret location. It was formerly known only to two oldest male members of the Andrović family,[54] and since around 2000 the Androvićs have appointed a committee to keep the cross.[55]
Hagiography and iconography
The oldest preserved hagiography of Saint Jovan Vladimir is contained in Chapter 36 of the Chronicle of the Priest of Duklja. This chronicle, written in Latin, was completed between 1299 and 1301 in the town of Bar, then part of the Serbian Kingdom. Its author was Rudger, the Catholic Archbishop of Bar, who was probably of Czech origin.[14] He wrote Chapter 36 as a summary of an older hagiography of Vladimir, written in Duklja most likely sometime between 1075 and 1089. This is the period when Duklja's rulers from the Vojislavljević dynasty endeavored to obtain the royal insignia from the Pope, and to elevate the Bishopric of Bar to an archbishopric. They represented Prince Vladimir as the saintly founder of their dynasty;[15] they were, according to the chronicle, descendants of his uncle Dragimir.[30] The Vojislavljevićs succeeded in those endeavors, though Vladimir was not recognized as a saint by the Catholic Church.[15] Despite its hagiographic nature, Chapter 36 contains a lot of reliable historical data.[6] Chapters 34 and 35, which deal with Vladimir's father and uncles, are probably based on the prologue of the 11th-century hagiography.[7] Chapters 1–33 of the chronicle are based on oral traditions and its author's constructions, and are for the most part dismissed by historians.[6][7]
The hagiography in the chronicle is the source for the "Poem of King Vladimir" composed in the 18th century by a
The Greek
In Cosmas's writing, the saint was named "Jovan from Vladimir"; his father was
ἐν ἑνὶ τόπῳ ὑπάρχει, καὶ ἐν ὅλω τῷ κόσμω ἐπικαλούμενος διάγει. ἐκεῖ ἐν τοῖς Οὐρανοῖς Χριστῷ τῷ Θεῷ παρίσταται, καὶ τῶν ἐνταῦθα οὐδ᾿ ὅλως ἀφίσταται. ἐκεῖ πρεσβεύει, καὶ ὧδε ἡμῖν θριαμβεύει. ἐκεῖ λειτουργεῖ, καὶ ὧδε θαυματουργεῖ. κοιμῶνται τὰ Λείψανα, καὶ κηρύττει τὰ πράγματα. ἡ γλῶσσα σιγᾷ, καὶ τὰ θαύματα κράζουσι. Τίς τοσαῦτα εἶδεν; ἢ τίς ποτε ἢκουσεν; ἐν τῷ τάφῳ τὰ ὀστέα κεκλεισμένα, καὶ ἐν ὅλῳ τῷ Κόσμῳ τὰ τεράστια θεωρούμενα. |
|
According to Vladimir's life in Church Slavonic, he succeeded his father Petrislav as the ruler of Serbian lands; he ruled from the town of Alba. He was captured and imprisoned by the Bulgarian ruler Samuel. After marrying Samuel's daughter Kosara, he returned to his country. Emperor Basil, having overcome Bulgaria, attacked the Serbian lands, but Vladimir repulsed him. Basil advised the new Bulgarian ruler, Vladislav, to kill Vladimir by trickery. Vladislav invited Vladimir to visit him, as if to discuss the needs of their peoples. When Kosara came to him instead, Vladislav received her with apparent kindness; therefore Vladimir came as well. Vladislav was able to cut off his head only after Vladimir gave him his own sword. The saint then carried his severed head to the church he had built near Alba, and died there; it was AD 1015. He was buried in the church. During Vladislav's siege of Dyrrachium, Vladimir appeared before his murderer when he dined, and slew him while he cried for help. The saint's relics then gushed myrrh, curing various illnesses.[63][65] The kontakion which is contained, among other hymns, in the Church Slavonic akolouthia published as part of Srbljak, praises the saint:[66]
Ꙗ́кѡ сокро́вищє многоцѣ́нноє и исто́чникъ то́чащъ зємни́мъ то́ки нєдѹ́ги ѿчища́ющыѧ։ и на́мъ подадє́сѧ тѣ́ло твоє̀ свѧщє́нноє, болѣ́знємъ разли́чнимъ пода́ющє исцѣлє́нїе и благода́ть божєствє́ннѹю притєка́ющимъ къ нє́мѹ, да зовє́мъ ѥмѹ́։ ра́дѹйсѧ кнѧ́жє Влади́мирє. |
|
In a Bulgarian liturgical book written in 1211, Vladimir was included in a list of tsars of the First Bulgarian Empire: "To
An important model for the
An icon of Saints
A lithography in the 1858 edition of the Greek akolouthia shows the saint wearing a crown with a double lily wreath, his right foot on a sword. He holds a cross, a sceptre, and an olive branch in his right hand, while his crowned severed head is in his left hand. He wears an ermine cloak and a robe with floral designs, adorned with large gems surrounded by pearls. The Greek text beneath the illustration names the saint as Jovan Vladimir, the pious Emperor of all Albania and Bulgaria, the graceful Wonderworker and Great Martyr, and true Myrrh-gusher.[38][73] In his hagiography included in the Synaxarium of Nicodemus the Hagiorite, the saint is referred to as Emperor of the Serbs (τῶν Σέρβων βασιλεύς). [34]
Legends
Several legends about Jovan Vladimir have been recorded in western Macedonia. One has it that, after he was beheaded, he brought his head to the
In the western fringe of Macedonia, which is now part of Albania, Jovan Vladimir was remembered as a saintly ruler, cut down by his father-in-law, an emperor, who believed the slanderous accusation that he was a womanizer. The enraged emperor, accompanied by soldiers, found Vladimir on a mountain pass named Qafë Thanë (also known as Derven), on the road between the Macedonian town of Struga and Elbasan. He struck his son-in-law with a sword, but could not cut him. Only when Vladimir gave him his own sword was the emperor able to cut off his head. Vladimir took his severed head and went towards the site of his future church. There stood an oak, under which he fell after the tree bowed down before him. The saint was interred in the church which was subsequently built at that place and dedicated to him.[75]
According to a legend recorded in the Greek hagiography, Jovan Vladimir built the church near Elbasan. Its location, deep in a dense forest, was chosen by God, and an eagle with a shining cross on its head showed it to Vladimir. After the saint was decapitated, he brought his head to the church, and was buried inside. A group of
A group of thieves stole, on a summer day, horses that belonged to the Monastery of St Jovan Vladimir. When they came to the nearby stream of Kusha to take the horses across, it appeared to them like an enormous river. They moved away from it in fear, but when they looked back from a distance, the stream appeared small. As they approached it again, the Kusha again became huge and impassable. After several such attempts to cross the stream, the thieves realized that this was a miracle of the saint, so they released the monastery's horses and ran away in horror.[45]
In the 19th century, a possible legend about Prince Vladimir was recorded by
Notes
Footnotes
- ^ The name in Greek: Ἰωάννης ὁ Βλαδίμηρος (Iōannīs o Vladimīros); in Bulgarian: Йоан Владимир (Yoan Vladimir) or Иван Владимир (Ivan Vladimir); in Albanian: Gjon Vladimiri or Joan Vladimiri.
- ^ a b c Some Orthodox Churches use the Julian calendar rather than the Gregorian used in the West. Since 1900, the Julian calendar is 13 days behind the Gregorian calendar, and this difference will remain until 2100. During this period, 22 May in the Julian calendar—the Feast of Saint Jovan Vladimir for those Churches—corresponds to 4 June in the Gregorian calendar.
Citations
- ^ Fine 1991, pp. 193, 202.
- ^ a b Fine 1991, pp. 202–3
- ^ a b c d Fine 1991, pp. 193–95
- ^ Živković 2006, pp. 50–57
- ^ Ostrogorsky 1998, pp. 293, 298
- ^ a b c d e f g h i j k l m Živković 2006, pp. 66–72
- ^ a b c d Живковић 2009, pp. 260–62
- ^ Živković 2006, "Стефан Војислав".
- ^ Van Antwerp Fine 1991, p.203.
- ^ a b Jovićević 1922, p. 14
- ^ Milović & Mustafić 2001, p. 54
- ^ Jireček 1911, p. 205
- ^ Farlati 1817, p. 13 (col 2)
- ^ a b Живковић 2009, p. 379
- ^ a b c d Живковић 2009, pp. 267–69
- ^ a b c Rudger 2010, para. 1
- ^ a b c Skylitzes & Cedrenus 1839, p. 463
- ^ a b c d Ostrogorsky 1956, pp. 273–75
- ^ a b c d e Živković 2002, pp. 9–24
- ^ Stephenson 2005, p. 67
- ^ Stephenson 2005, p. 70
- ^ Stephenson 2005, pp. 160–62.
- ^ a b c Rudger 2010, para. 2
- ^ a b c d Jireček 1911, pp. 206–7
- ^ a b Rudger 2010, para. 3
- ^ a b c Fine 1991, pp. 198–99
- ^ a b c Rudger 2010, para. 4
- ^ Rudger 2010, para. 5
- ^ Živković 2006, p. 76
- ^ a b Живковић 2009, p. 272
- ^ "Ὁ Ἅγιος Ἰωάννης ὁ Θαυματουργός τοῦ Βλαδιμήρου" (in Greek). Μεγασ Συναξαριστησ. Synaxarion.gr. Retrieved 2011-10-07
- ^ "Мученик Иоанн-Владимир, князь Сербский" (in Russian). Православный Календарь. Pravoslavie.Ru. Retrieved 2011-10-07
- ^ "Canonization". Feasts & Saints. Orthodox Church in America. Archived from the original on 2011-06-07
- ^ a b c d Milović & Mustafić 2001, pp. 56–57
- ^ a b Elsie 1995, pp. 108–13
- ^ Fine 1994, p. 372
- ^ a b c d e f g Novaković 1893, pp. 218–37
- ^ a b c d e f g Novaković 1893, pp. 238–84
- ^ a b c d e Drakopoulou 2006, pp. 136–41
- ^ a b c Maksimov 2009, ch. "Монастырь во имя святого мученика Иоанна-Владимира"
- ^ Velimirović & Stefanović 2000, ch. "Предговор"
- Orthodox Autocephalous Church of Albania. Archived from the originalon 2011-11-29.
- ^ Milosavljević 2009, para. 14
- ^ Koti 2006, para. 1
- ^ a b Velimirović & Stefanović 2000, ch. "Патерик манастира светог Јована Владимира код Елбасана"
- ^ Averky 2000, ch. "Temple Feasts"
- ^ Averky 2000, ch. "The Daily Cycle of Services"
- ^ Koti 2006, para. 2
- ^ Averky 2000, chs. "The Daily Vespers", "Small Compline", "Daily Matins", "The Hours and the Typica"
- ^ Milosavljević 2009, para. 1
- ^ a b "Procession through the streets of Bar in glory and honour of St. Jovan Vladimir". The Information Service of the Serbian Orthodox Church. 7 June 2010. Archived from the original on 2011-10-05. Retrieved 2011-10-07.
- ^ Mustafić 2001, pp. 30–31
- ^ Milović 2001, para. 1
- ^ a b c d e f g Milović & Mustafić 2001, pp. 57–59
- ^ a b Mustafić 2001, para. 7–9
- ^ a b c Yastrebov 1879, pp. 163–64
- ^ a b c d Rovinsky 1888, pp. 360–61
- ^ a b Jovićević 1922, pp. 149–50
- ^ "Serbian Orthodox Church" Митрополит Амфилохије освештао Цркву Свете Тројице на Румији (in Serbian). The Information Service of the Serbian Orthodox Church. 1 August 2005. Archived from the original on 2011-10-05. Retrieved 2011-10-07.
- ^ Dukić 2005, para. 1
- ^ Kačić Miošić 1839, pp. 38–39
- ^ Nicodemus 1868, pp. 165–66
- ^ a b Yanich & Hankey 1921, ch. "The Life of Saint John Vladimir, Serbian Prince"
- ^ Cosmas 1858, pp. 12–13
- ^ Milosavljević 2009, sec. "Житије"
- ^ Stojčević 1986, p. 395
- ^ Popruzhenko 1928, pp. XII, XXXVIII, 77
- ^ Paisius 1914, p. XI.
- ^ Paisius 1914, pp. 59, 64, 75.
- ^ Rousseva 2005–2006, pp. 167, 174, 178, 188
- ^ Mirković & Zdravković 1952, pp. 16, 37
- ^ Mirković & Zdravković 1952, pp. 65–68
- ^ Cosmas 1858, n. pag.
- ^ Velimirović & Stefanović 2000, ch. "Народна казивања о Краљу Владимиру"
- ^ a b Kitevski 2011, para. 4–6
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External links
Videos:
- Procession in Bar, Montenegro, on the Feast of Saint Jovan Vladimir, led by the Serbian Orthodox Metropolitan of Montenegro and the Littoral (2011)
- Modern Albanian song about Saint Jovan Vladimir, performed at the monastery near Elbasan on the saint's feast day (2010)
- Opening of the reliquary containing the saint's relics, during the celebration of his feast day at the monastery near Elbasan (2011)
- Ascent to the Church of the Holy Trinity at the summit of Mount Rumija, for the monthly service held in the church