The “via ordinaria” meant episcopal jurisdiction exercised in accordance with the practice of the spiritual courts in other criminal trials as distinguished from the secret procedure of the Inquisition, which denied to the accused almost every means of defence. This in the subsequent struggles was constantly cited by the Neapolitans as their protection, but it was easily evaded. The Roman Inquisition, it is true, was not allowed to organize a tribunal with an inquisitor at its head and commissioners in all the cities, as was the case in the northern provinces of Italy, and to exhibit its power with the spectacle of autos de fe, but it had its agents more or less openly and its victims were transmitted to Rome for trial and execution. Alongside of this, for a time at least, the episcopal jurisdiction over heresy was fully recognized and a number of vice-regal letters of the period show that it was vigorously exercised by some of the prelates, though whether by the _via ordinaria_ or not does not appear.[163] This gratified the Neapolitans who, in 1571, sent a deputation to Archbishop Carafa to congratulate him on his holy labors against the heretics and Jews and to ask him to express to the pope their satisfaction that these people should be punished and extirpated by the episcopal Ordinaries, according to the canons and without the interposition of the secular court.[164] This is a scarcely veiled hint of the popular detestation of the Inquisition, whether Spanish or papal, and that this continued unabated is manifested by the Venetian envoy, Girolamo Lippomani who, in his relation of 1575, describes the Neapolitans as most religious and filled with zeal for the love of God, but nevertheless they will not endure the very name of the Inquisition and would be ready to rise against it as they have done in the past.[165] The occasion of this address to the archbishop presumably was a lively persecution of Judaizers then on foot. There had been many abjurations, some burnings, and the archbishop was preparing to build cells attached to the walls of his palace to provide for the confinement of those sentenced to perpetual prison. There was considerable popular excitement because an inquisitorial deputy, with the title of vicar, had been sent from Rome, and there was faction among the citizens, for the number of accused was large, with kinships ramifying throughout the community. Cardinal Granvelle, then recently appointed viceroy, in a letter of July 31, 1571, to the Cardinal of Pisa, head of the Roman Inquisition, expressed his fears of a tumult; he had asked the archbishop to suspend the prosecutions and postpone building the cells; it would be better to send, as the pope desired, the accused to Rome, where they would be vigorously punished. In effect, towards the end of December, four women and three men were sent as Judaizers to Rome, where they were duly strangled and burnt on February 9, 1572.[166]