life to issue coins or medals on which he figured as the devotee of Apollo or Mars or Herakles or Mithra or Zeus. While, however, he thus propitiated other Gods and worshippers, he gave the Christians from the first a unique financial support. Formerly, the clergy in general had been wont to supplement their monthly allowances by trading, farming, banking, by handicraft, and by practising as physicians; but the emperor now enacted that they should have regular annual allowances, and that the church's widows and virgins should be similarly supported. Further, not only did he restore the possessions taken from believers during the persecution, he enacted that all their priests, like those of Egypt and of the later empire in general, should be exempt from municipal burdens; a step as much to their interest as it was to the injury of the State and of all public spirit. The instant effect was to draw to the priesthood multitudes of gain-seekers; the churches of Carthage and Constantinople soon had 500 priests apiece; and so strong were the protests of the municipalities against the financial disorder he had created that Constantine was fain to restrict his decree. Certainly pagan flamens and public priests of the provinces, a restricted class, had had the same privilege, and this he maintained for them despite Christian appeals; nor does he seem to have withdrawn it from the priests and elders of the Jewish synagogues, who had also enjoyed it; but his direct gifts to the churches were considerable, and by permitting them to receive legacies in the manner of the pagan temples he established their financial basis. So great was their gain that laws had to be passed limiting the number of the clergy; and from this time forward laws were necessary to restrain priests and bishops from further enriching themselves by lending at interest.