Still, there came a sudden resolve to enforce the pragmática of 1510, which seems to have been completely ignored hitherto and, in 1540, the Jews were banished, after vainly pleading with Charles V at Ratisbon. Most of them went to Turkey, and the expulsion was attended with the misfortunes inseparable from such compulsory and wholesale expatriation. Many were drowned and some were captured at sea and carried to Marseilles, where Francis I generously set them free without ransom and sent them to the Levant. Their absence speedily made itself felt through the deprivation of facilities for borrowing money and, to supply the vacancy, the viceroy founded the Sagro Monte della Pietà, or public pawnbroking establishment.[125] This expulsion, however, does not seem to indicate a recrudescence of intolerance and, if there were apostate Conversos and Judaizing Christians, the authorities did not trouble themselves about them. Yet the time was at hand when a more threatening heresy would arouse afresh the persecuting spirit and lead the Church to bare its sharpest weapons. Lutheranism had not penetrated as far south as Naples, but the spirit of inquiry and unrest was in the air and a local centre of revolt developed there independently. A gifted Spanish youth, Juan de Valdés, brought up in the court of Charles V and a favorite of his sovereign, attracted the attention of the Inquisition and, to avoid unpleasant consequences, abandoned his native land in 1529. After some years of wandering he settled in Naples, in 1534, where he drew around him the choicest spirits of the time, until his death about 1540.[126] Among those whom he deeply influenced may be mentioned Pietro Martire Vermigli, Bernardino Ochino, Marcantonio Flaminio, Pietro Carnesecchi, Vittoria Colonna, Isabella Manrique, Giulia Gonzaga and Costanza d’Avalos--names which reveal to us how Naples became a centre from which radiated throughout Italy the reformatory influences of the age.[127] Valdés was not a follower of Luther or of Zwingli; rather was he a disciple of Erasmus, whose teachings he developed to their logical results with a hardihood from which the scholar of Rotterdam shrank, after the fierce passions aroused by the Lutheran movement had taught him caution. Though not driven like Luther, by disputation and persecution to deny the authority of the Holy See, there is an infinite potentiality of rebellion against the whole ecclesiastical system in Valdés’s description of the false conception which men are taught to entertain of God, as a being sensitive of offence and vindictive in punishment, who is to be placated by self-inflicted austerities and by gifts of gold and silver and worldly wealth.[128] He was also largely tinged with mysticism, even to the point of _dejamiento_ or Quietism, the result possibly of his intercourse with Pedro Luis de Alcaraz, in 1524, when they were together in the household of the Marquis of Villena at