That the course which Gregory thus adopted was essentially different from that pursued by his predecessors is amply attested by the furious storm which these measures aroused. The clergy protested in the most energetic terms that they would rather abandon their calling than their wives; they denounced Gregory as a madman and a heretic, who expected to compel men to live as angels, and who in his folly, while denying to natural affection its accustomed and proper gratification, would open the door to indiscriminate licentiousness; and they tauntingly asked where, when he should have driven them from the priesthood, he expected to find the angels who were to replace them.[539] Even those who favored celibacy condemned the means adopted as injudicious, contrary to the canons, and leading to scandals more injurious to the church than the worst of heresies.[540] Gregory paid little heed to threats or remonstrances, but sent legate after legate to accuse the bishops of their inertness, and to menace them with deposition if they should neglect to carry out the canon to the letter, and he accompanied these measures with others of even more practically efficient character. The bishops, in fact, were placed in a most embarrassing position, which may be understood from the adventures of three prelates, who took different positions with regard to the wishes of Gregory—Otho of Constance, who leaned to the side of the clergy; St. Altmann of Passau, who was an enthusiastic papalist; and Siegfrid of Mainz, who was a trimmer afraid of both parties.