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219:. Gaillard de SĂ©mainville, however, has gone further to insist that the creator of the buckle "drew with great originality on various scriptural as well as iconographic traditions in rendering sometimes surprising details", drawing analogies between particular verses of the Book of Revelation and artistic choices in the buckle. Michael Friedrich finds the identification of the figure with Christ "not as clear", citing as evidence Rainer Warland's interpretation of
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223:. Friedrich reads the "halo" as merely an attempt at rendering hair. The buckle also exhibits some pagan syncretism. The erect penis and fangs of the horse are described by Young as religiously ambiguous "symbol of vitality and power". Gaillard de SĂ©mainville has drawn explicit analogy between the figures such sources as the ithyphallic Christ in the pagan-Christian
235:. Landelinus has prefaced his name with a cross (suggesting he was a member of the clergy) and Gaillard de SĂ©mainville's profile of the author (learned in Latin and scripture, unlearned in art) fits the saint quite well. However, such an identification raises questions, such as why a member of the Western Church was proferring millenarist beliefs.
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On the buckle, a bearded horseman with rays emanating from his head (perhaps hair or a halo) sits atop his horse. Arms raised and elbows bent, the horseman brandishes a spear (or lance) in his left hand and an axe in his right. The horse is elongated and with a small, fanged mouth, rendered in such a
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as "type D" : such buckles are cast in bronze with decorated plates, are often found as part of elite
Burgundian burials, and are generally dated between the later 6th century and to the 7th. The Landelinus buckle has been dated to the 7th century on this basis. Several other type D buckles with
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and the incisings are shallow. According to Bailey K. Young, among
Germanic peoples belt buckles often served as "sites of prominent personal display", and in this case "a fashion for consciously Christian imagery." This particular buckle belongs to the family of Burgundian plate-buckles classified
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and the
Merovingian period. The Ladoix-Serrigny buckle was found in one destroyed Merovingian grave. The buckle has been discussed in print continuously since 1971, but archeologists were not able to study it in detail until 1996–97, when Henri Gaillard de Sémainville, then Director of Historical
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Another remarkable fact about the buckle is that it mentions its author's name, "Landelinus". This is very uncommon among
Merovingian belt buckles. Italian scholar Paolo Serra suggested that perhaps this Landelinus was one and the same with the ill-recorded 7th-century Frankish
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way as has been described as "serpentine". The horse's erect penis is on prominent display. To the left of the rider is small, long, four-legged creature (perhaps a dragon or bird). To the right of the rider and above the horse's head is a
126:, so we can conclude the owner was an elite male. Its creator was clearly educated: he knew Latin and perhaps even scripture; this contrasts with the engraving, which has been described as "childish" ("
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Gaillard de Sémainville, H. "Nouvel examen de la plaque-boucle mérovingienne de
Landelinus découverte à Ladoix-Serrigny (Côte-d’Or): Apocalypse et millénarisme dans l’art mérovingien"
57:, conjectured to depict an apocalyptic Christ on horseback. The buckle bears a Latin inscription identifying its creator as Landelinus, conjecturally identified by one scholar with
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509:
Weber, G. "Heidnische
Kontinuitäten im frühen Christentum Galliens: Archäologische Zeugnisse in Spätantike und Frühmittelalter". PhD disseration, Univ. Cologne (2019), 150–204.
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was often used by
Christians to designate Christ. He translates the phrase as "Landelinus has made this (representation of) Christ". However, Gaillard de SĂ©mainville admits,
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Young, Bailey K. (2009). "The
Imagery of Personal Objects: Hints of 'Do-It-Yourself' Christian Culture in Merovingian Gaul". In Cain, Andrew; Lenski, Noel (eds.).
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Treffort, C. "Vertus prophylactiques et sens eschatologique d’un dépôt funéraire du Haut Moyen Âge: Les plaques boucles rectangulaires burgondes à inscription"
330:"Landelinus, l'auteur de la plaque-boucle mérovingienne au Christ de l'Apocalypse découverte à Ladoix-Serrigny (Côte-d'Or) serait-il saint Landelin?"
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157:". Literally: "Landelinus has made this deity. Whoever possesses these things, may he live until the thousandth year of the Lord". The Latin word
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161:, translated here as "deity" but sometimes "divine will" or "divine presence", is difficult to interpret. Gaillard de SĂ©mainville notes that
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at Ladoix-Serrigny, the vineyard's owner, Christian Perrin, uncovered an ancient graveyard. The graveyard contained burials both from the
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196:(that is, belief that the end of times would come in 1000 AD) of the inscription. Such a view had been unfashionable in the
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can also be meant to "designate the object itself, an artefact provided with divine, indeed magic, powers". For example,
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215:, the rays from his head represent a halo. To his right are symbols of God and salvation, and to his left is
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Another
Burgundian "type D" belt buckle with Christian imagery. This belt buckle depicts the biblical figure
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148:. The tongue of the belt buckle displays a simpler chi-rho (an X with a horizontal line through it).
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Warland, R. "Byzanz und die
Alemannia: Zu den frĂĽhbyzantinischen Vorlagen der HĂĽfinger Scheiben,"
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Christian imagery have been found in the region, many with depictions of the biblical figure
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Giesler, U. "Landelinus ficit numen. Zur Interpretation der Stele von Niederdollendorf (2)"
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CĂ©cile Treffort and Henri Gaillard de SĂ©mainville both read these figures as representing
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should be read to mean "divine guardian spirit". Another thing to note is the implicit
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Perriaux L. "Une plaque de ceinturon mérovingienne historiée (Ladoix-Serrigny 1971)".
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Photograph of the Landelinus buckle with a close-up of the head of the horseman.
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LANDELINVS FICIT / NVMEN / QVI ILLA PVSSEDIRAVIT VIVA / VSQVI ANNVS MILI IN DO
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Deyts, S., Rolley, C. "Une plaque-boucle mérovingienne inscrite"
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Zeitschrift für Schweizerische Archäologie und Kunstgeschichte
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Friedrich, Matthias (2023). "The Enduring Power of Images".
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Antiquities for Burgundy, obtained permission from Perrin.
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122:. The Burgundian who wore this belt buckle also wore a
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188:, literally, "made"), "Christ" is unlikely, and
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151:Below the figures a Latin text is inscribed: "
483:Bericht aus dem Rheinischen LandesMuseum Bonn
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