Roman amulet found in Nida changes history of early Christianity north of the Alps
The recent discovery of a Christian amulet in a cemetery near the site of Roman Nida, now part of Frankfurt-Heddernheim, has provided new and compelling evidence about the spread of Christianity in the Roman provinces north of the Alps. Unearthed during ongoing archaeological investigations, the artifact, estimated to date to between 230 and 270 CE, represents the earliest known material evidence of Christian presence in this region. This finding is not only an archaeological sensation but also a pivotal moment in revising our understanding of how and when Christianity reached the outer provinces of the Roman Empire.
The silver amulet with two eyelets and silver foil, on which the prayer “Hagios, hagios, hagios…” (tri-sagion, “Holy, holy, holy”), known as the Frankfurt silver inscription, is engraved, in the Archaeological Museum of the City of Frankfurt am Main. Source: Wikimedia Commonsꜛ (license: CC BY-SA 4.0)
The significance of the amulet
The amulet, dated to between 230 and 270 CE, functioned as a protective charm intended to ward off demons and safeguard its wearer, a practice common in late antiquity. Unlike other early Christian amulets, which often featured inscriptions in Greek or Hebrew, this artifact stands out for its Latin text and sophisticated craftsmanship, suggesting it was created by an accomplished scribe. The amulet’s inscription is unique in its exclusively Christian content, lacking any polytheistic or Judaic elements — a rarity among comparable artifacts from this era.
This exclusivity marks a significant departure from the syncretic practices often observed in 3rd-century amulets, which typically invoked multiple deities. For example, a similar artifact from Badenweiler combined Christian and pagan elements, invoking a Germanic spring deity alongside the Christian-Jewish God. The Nida amulet’s distinct Christian focus highlights its importance for understanding early religious practices and the establishment of Christian identity in the Roman provinces. Scholars, including church historian Wolfram Kinzig, consider it one of the earliest attestations of New Testament influence in Roman Germania, potentially containing the first recorded use of the so-called Trisagion (“Holy, holy, holy”) in Christian liturgy.
Map of the Roman province of Germania. Nida is located in the center, East of Mogontiacum (Mainz). Source: Wikimedia Commonsꜛ (license: CC BY-SA 2.0)
The most important implication of this discovery is its chronological significance. This discovery has led researchers to push back the timeline of Christianity’s spread in northern Europe by 50 to 100 years. Until now, reliable evidence of Christian presence north of the Alps began with Bishop Maternus of Cologne, who participated in the Synod of Rome in 313 CE. The Nida amulet, however, offers concrete proof of Christian influence in the region decades earlier, necessitating a reassessment of the faith’s reach and integration into frontier communities.
Discovery and analysis
The burial field near Heilmannstraße in Frankfurt’s Praunheim district, associated with Roman Nida, has a long history of discovery. While its existence was known since the 19th century, only twelve burials were excavated between 1893 and 2016. A major breakthrough came in 2017 when archaeologists uncovered an entire cemetery at Heilmannstraße 10. Further excavations in 2018 revealed a total of 127 burials.
Map of Roman fortifications (red) and civilian settlements (blue) in Nida. The inscription was found at a burial site on Heilmannstraße (yellow circle). Source: Wikimedia Commonsꜛ (license: CC BY-SA 2.0)
One of these graves, dated to between 230 and 270 CE based on typological analysis of burial goods like an incense burner and a clay mug, belonged to a man aged approximately 35 to 45. Beneath his chin, archaeologists discovered a silver amulet capsule containing a rolled and crumpled silver foil. To protect the fragile artifact, restoration at the Frankfurt Archaeological Museum involved separating the capsule and foil. In 2019, X-ray imaging revealed an inscription on the foil, which could not be physically unrolled. Instead, advanced computed tomography at the Leibniz Center for Archaeology and Goethe University Frankfurt allowed researchers to create a 3D model and virtually unroll the foil.
The results of this groundbreaking study were unveiled in December 2024 during a press conference in Frankfurt am Main. The amulet is now part of the permanent collection of the Frankfurt Archaeological Museum, where it is exhibited to the public.
The inscription
The text on the silver foil of the amulet invokes the name of the Jewish-Christian God for protection, repeatedly referring to Jesus Christ and identifying him as the Son of God. The inscription begins with an invocation of Saint Titus, followed by the Trisagion (see below), and praises Jesus in subsequent lines. The final portion includes a quotation from Paul’s Christ poem in Philippians 2:10–11, rendered in an early Latin translation.
The full text of the inscription reads as follows1:
| Latin Text | Translation |
|---|---|
| [in nomi?]NE SANCTI TITT | (In the name?) of Saint Titus. |
| AGIOS AGIOS AGIOS | Holy, holy, holy! |
| [in] NOMINE IHS XP DEI F(ilii) | In the name of Jesus Christ, Son of God! |
| [m]VNDI DOMINVS | The Lord of the world |
| [reg-? or vir?]IBVS OMNIBVS [oc- or recu]RSIONIBVS OP(p)ONIT |
opposes (with strength?) all attacks(?) or setbacks(?). |
| [de?]VS VALETVDINIBVS | God(?) grants access to well-being. |
| SALVIS ACCESSVM | This remedy(?) protects |
| [pra]ESTAT HAEC SAL(us?) TVEAT | the person who |
| [h]OMINEM QVI SE | gives himself to the will |
| DEDIT VOLVNTATI | of the Lord Jesus Christ, Son of God, |
| DOMINI IHS XP DEI F(ilii) | as before Jesus Christ |
| QVONIAM IHS XP O | all knees shall bow: |
| MNES(T) GENVA FLEC | those in heaven, |
| TENT CAELESTES | on earth, and |
| TERRESTRES ET | under the earth, and every tongue |
| INFERI ET OMNIS LIN | confesses (to Jesus Christ). |
Let’s a breakdown some of the key terms in the inscription:
- “Saint Titus”
Likely refers to the biblical figure Titus, a disciple and companion of Paul, often associated with leadership in early Christian communities. - “IHS XP”
A Christogram where “IHS” is an abbreviated form of the name “Jesus” in Greek (ΙΗΣΟΥΣ), and “XP” (Chi-Rho) represents the first two letters of “Christ” in Greek (ΧΡΙΣΤΟΣ). - “AGIOS AGIOS AGIOS”
The Trisagion, a liturgical phrase meaning “Holy, holy, holy”, which is a central element of Christian worship, emphasizing divine holiness. - “This remedy”
Refers to the protective function of the amulet itself, believed to safeguard its wearer from harm.
Although mostly complete, the inscription has some gaps on the left margin, allowing for interpretative challenges. Written in a mix of majuscule and minuscule cursives, the text’s style and linguistic features have been dated to the 3rd century. According to scholars, this artifact not only represents one of the earliest attestations of the New Testament in Roman Germania but also documents an early liturgical use of the Trisagion in Christian worship. The unique content of this inscription highlights its historical significance, as it lacks syncretic elements common in other 3rd-century religious artifacts.
Conclusion
The discovery of the Christian amulet near Nida offers crucial new insights into the spread of Christianity into the Roman provinces. Dated to between 230 and 270 CE, this artifact predates earlier reliable evidence of Christianity north of the Alps, such as the involvement of Bishop Maternus of Cologne in 313 CE. It underscores the significance of frontier towns like Nida as hubs for cultural and religious interactions, providing a tangible link to early Christian practices in the Roman provinces.
While the discovery of the amulet is groundbreaking, it also raises questions. How widespread was Christianity in Germania Superior during this period? Were there established communities, or was the faith confined to a few isolated individuals? Further archaeological investigations around Nida and in other Northern Roman provinces will be crucial in addressing these questions.
The find also opens new opportunities for interdisciplinary research. Combining archaeological, historical, theological, and scientific studies, including advanced imaging and material analysis technologies can shed light on the dynamics of early Christian practices, the cultural integration of Christianity in Roman Germania, and its broader implications for understanding frontier communities within the Roman Empire.
The next time you are in Frankfurt, consider visiting the Archaeological Museumꜛ to see this remarkable artifact and explore the rich history of Roman Nida. I already put it on my list for my next visit to the city.
References and further reading
- Wikipedia article on the Frankfurt silver inscriptionꜛ
- Recorded press conference to present the archaeological findꜛ on YouTube (in German), 11.12.2024
- Article on the Nida amulet on hessenschau.deꜛ
- Article on the Nida amulet on PRESSEPORTAL.deꜛ, which includes a linkꜛ to further images of the amulet and the archaeological site
- Peter Fasold, Nida: Hauptort der civitas Taunensium, In: Vera Rupp, Heide Birley (Hrsg.): Landleben im römischen Deutschland, 2012, Theiss, ISBN 978-3-8062-2573-0
- Peter Fasold, Ausgrabungen im teutschen Pompeji. Archäologische Forschung in der Frankfurter Nordweststadt, 1997, Museum für Vor- und Frühgeschichte, Frankfurt am Main
- Peter Fasold, Die Römer in Frankfurt, 2017, Schnell & Steiner,ISBN 978-3-7954-3277-5
- Ingeborg Huld-Zetsche, Nida – Eine römische Stadt in Frankfurt am Main, 1994, Schriften des Limesmuseums Aalen 48
- Carroll, Maureen, Romans, Celts & Germans: the German provinces of Rome, 2001, Tempus Series, Publisher: Tempus, ISBN: 0752419129
- Website of the Archäologisches Museum Frankfurtꜛ
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