of abundance. The obscure goddess Angerona, whose iconography depicted silence and secrecy, and whose festival followed that of Ops, seems to have regulated communications between the realm of the living and the underworld; she may have been a guardian of both arcane knowledge and stored, secret wealth. When a Roman died, the treasury at the Temple of Venus in the sacred grove of the funeral goddess Libitina collected a coin as a "death tax". The Republican poet Ennius locates the "treasuries of Death" across the Acheron. Romans threw an annual offering of coins into the Lacus Curtius, a pit or chasm in the middle of the Roman Forum that was regarded as a mundus or "port of communication" with the underworld. Chthonic wealth is sometimes attributed to the Celtic horned god of the Cernunnos type, one of the deities proposed as the divine progenitor of the Gauls that Julius Caesar identified with Dis Pater. On a relief from the Gallic civitas of the Remi, the god holds in his lap a sack or purse, the contents of which — identified by scholars variably as coins or food (grain, small fruits, or nuts) — may be intentionally ambiguous in expressing desired abundance. The antler-horned god appears on coins from Gaul and Britain, in explicit association with wealth. In his best-known representation, on the problematic Gundestrup Cauldron, he is surrounded by animals with mythico-religious significance; taken in the context of an accompanying scene of initiation, the horned god can be interpreted as presiding over the process of metempsychosis, the cycle of death and rebirth, regarded by ancient literary sources as one of the most important tenets of Celtic religion and characteristic also of Pythagoreanism and the Orphic or Dionysiac mysteries. From its 7th-century BC beginnings in western Anatolia, ancient coinage was viewed not as distinctly secular, but as a form of communal trust bound up in the ties expressed by religion. The earliest known coin-hoard from antiquity was found buried in a pot within the foundations of the Temple of Artemis at Ephesus, dating to the mid-6th century BC. The iconography of gods and various divine beings appeared regularly on coins issued by Greek cities and later by Rome. The effect of monetization on religious practice is indicated by notations in Greek calendars of sacrifices pertaining to fees for priests and prices for offerings and victims. One fragmentary text seems to refer