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Updated: June 4, 2025
Francesco Maria Molza, who rivals Statius and Martial in his flattery of Clement VII and the Farnesi, gives us in his elegy to his 'comrades, written from a sick-bed, thoughts on death as beautiful and genuinely antique as can be found in any of the poets of antiquity, and this without borrowing anything worth speaking of from them.
At the entrance to the Via dei Farnesi, Caesar stopped to look at two marble tablets set into the wall at the two sides of a chapel door. Cut on the tablets were skeletons painted black; on one, the words: "Alms for the poor dead bodies found in the fields," and on the other: "Alms for the perpetual lamp in the cemetery." "What does this mean?" said Caesar.
Rome now lay before them, magnificent in desolation; not the Rome which the Farnesi and Chigi and Barberini have built up from the quarried ruins of amphitheaters and baths, but the Rome of the Middle Ages, the city crowned with relics of a pagan past, herself still pagan, and holding in her midst the modern Antichrist. The progress of the French was a continued triumph.
The palace of the Farnesi, like many a haunt of upstart tyranny and beggared pride on these Italian plains, rises misshapen and disconsolate above the stream that bears the city's name. The squalor of this gray-brown edifice of formless brick, left naked like the palace of the same Farnesi at Piacenza, has something even horrid in it now that only vague memory survives of its former uses.
But the tendency to degenerate was fatal in all the despotic houses. The strain of tyranny proved too strong. Crime, illegality, and the sense of peril, descending from father to son, produced monsters in the shape of men. The last Visconti, the last La Scalas, the last Sforzas, the last Malatestas, the last Farnesi, the last Medici are among the worst specimens of human nature.
An audience familiar with Italian novels through Belleforest and Painter, inflamed by the long struggle of the Reformation against the scarlet abominations of the Papal See, outraged in their moral sense by the political paradoxes of Machiavelli, horror-stricken at the still recent misdoings of Borgias and Medici and Farnesi, alarmed by that Italian policy which had conceived the massacre of S. Bartholomew in France, and infuriated by that ecclesiastical hypocrisy which triumphed in the same; such an audience were at the right point of sympathy with a poet who undertook to lay the springs of Southern villany before them bare in a dramatic action.
Before this façade, on the marble pavement, prance the bronze equestrian statues of two Farnesi insignificant men, exaggerated horses, flying drapery as barocco as it is possible to be in style, but so splendidly toned with verdigris, so superb in their bravura attitude, and so happily placed in the line of two streets lending far vistas from the square into the town beyond, that it is difficult to criticise them seriously.
The legend in its very extravagance is a fanciful distortion of the truth. In the town of Parma there is one surpassingly strange relic of the past. The palace of the Farnesi, like many a haunt of upstart tyranny and beggared pride on these Italian plains, rises misshapen and disconsolate above the stream that bears the city's name.
It was customary in carrying out the works of fortification to associate a practical engineer with the architect who provided designs; and one of these men, Gian Francesco Montemellino, a trusted servant of the Farnesi, strongly supported the alteration.
The squalor of this grey-brown edifice of formless brick, left naked like the palace of the same Farnesi at Piacenza, has something even horrid in it now that only vague memory survives of its former uses.
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