The belt buckle is a notable example of early Christian iconography in Merovingian Burgundy, conjectured to depict an apocalyptic Christ on horseback.

[1]: 150–151  Though the buckle has been discussed in print continuously since 1971, archaeologists were not able to study it in detail until 1996–97, when Henri Gaillard de Sémainville, then Director of Historical Antiquities for Burgundy, obtained permission from Perrin.

[4]: 53–54  According to Bailey K. Young, among Germanic peoples belt buckles often served as "sites of prominent personal display",[2]: 344  and in this case "a fashion for consciously Christian imagery.

[4]: 53 On the buckle, a bearded horseman with rays emanating from his head (perhaps hair or a halo) sits atop his horse.

[3][c] However, Gaillard de Sémainville admits, numen can also be meant to "designate the object itself, an artefact provided with divine, indeed magic, powers".

[2]: 352  For example, Rainer Warland [de] has argued that given the use of ficit (fecit, literally, "made"), Christ is unlikely, and numen should be read to mean "divine guardian spirit".

[2]: 352–354 Cécile Treffort and Henri Gaillard de Sémainville both read these figures as representing Christ of the Apocalypse on horseback.

[2]: 351–352  Michael Friedrich finds the identification of the figure with Christ "not as clear", citing as evidence Rainer Warland's interpretation of numen.

Landelinus has prefaced his name with a cross (suggesting he was a member of the clergy) and Gaillard de Sémainville's profile of the author (learned in Latin and scripture, unlearned in art) fits the saint quite well.