Milford Sound. Cook Missed It Twice

Imagine sailing through unfamiliar waters, tasked with discovering lands no one from your world has ever seen. The coastline stretches endlessly ahead – sharp ridges rising steeply from the sea, blanketed in deep green forests, their flanks lost in mist. The mountains are beautiful, almost unreal, but there’s little comfort in beauty when danger may lie just below the surface. We keep our course at a safe distance. The coast is rocky, the sea restless, and the maps – if they exist – are vague at best. One submerged reef or a sudden gust of wind could end the voyage in a moment. So we watch from afar, searching for a bay or inlet that offers safe anchorage, somewhere we might land, chart, explore. What we don’t see – what none of us see – is the narrow gap in the cliffs we’ve just passed. Hidden in shadow, its entrance veiled by the overlapping ridges, it doesn’t look like a passage at all. But it is. Just beyond that curve, a deep fjord cuts nearly 14 kilometers inland – a vast, sheltered channel that no European has ever set eyes upon. We sail on, unaware. A discovery missed not by ignorance or incompetence, but by caution, distance, and the sheer trickery of the landscape. And I can’t help but wonder – had we turned in, had we looked more closely – what might we have found?

During the Age of Discovery – spanning roughly from the 15th to the 18th century – European powers – chiefly Portugal, Spain, the Netherlands, France and Great Britain – competed fiercely for access to new lands, trade routes and untapped wealth. Oceans, once seen as vast and perilous barriers, began to be viewed instead as highways leading to uncharted territories. It was in this context that expeditions turned their attention to the southern part of the globe – an area long believed to conceal a massive landmass balancing the known continents of the Northern Hemisphere. This hypothetical continent was referred to as Terra Australis Incognita – the unknown southern land.

In 1642, Dutch navigator Abel Tasman, sailing under the commission of the Dutch East India Company, set off from Indonesia on a voyage southeast in search of this fabled continent. During the journey, he became the first European to reach the coasts of what is now Tasmania, and shortly after, New Zealand. However, Tasman had no clear understanding of the scale or geographic nature of what he had found. He did not fully explore the islands – instead, he skirted part of the coastline and recorded an encounter with the indigenous Māori, which he perceived as hostile. This encounter discouraged further exploration and prompted a swift departure. He also did not give New Zealand its modern name – that came later, from Dutch cartographers.

More than a century later, in 1768, James Cook, a British naval officer and skilled cartographer, embarked on a new expedition to the southern seas. His mission was both scientific and strategic. The official objective was to observe the transit of Venus from the island of Tahiti – a rare astronomical event that would help scientists calculate the distance between the Earth and the Sun with greater precision. At the same time, Cook had secret orders to explore unknown territories in the South Pacific that might serve as future British colonies. Like the Dutch before them, the British hoped to discover a vast southern continent – possibly rich in resources or located in a strategically advantageous position relative to Asia.

James Cook was actually the second European to discover New Zealand after Abel Tasman. He was, however, the one who meticulously cartographed the New Zealand coastline. He also confirmed that New Zealand was not the big continent that was expected to be found in the Southern Hemisphere. He cartographed New Zealand’s 2,400-mile coastline during his first Pacific journey, spending five months, between October 1769 and March 1770, circumnavigating the New Zealand islands.

Cook approached New Zealand from the East after he finished a scientific mission of observing the Venus transit across the Sun from Tahiti, in the Pacific Ocean. First, he sailed around the North Island from the North and continued alongside the western coastline of the South Island, heading South. Further, he sailed alongside the East coastline of the South Island and left through a strait separating the two islands, which was later named after him as Cook Strait, heading later to Australia (that time called New Holland) through the waters of the Tasman Sea. The channel between the islands, which he discovered, was named after him as the James Cook strait. A couple of weeks earlier, he also found another strait between the South Island and another island (Stewart Island) located to its South. For military and other strategic reasons, he did not include it in the official maps he drew.

Although very precise in their work, Cook and his sailors missed the southwest entrance to the South Island through a fjord now known as Milford Sound – and they missed it twice.

Even if you are quite close to its entrance (from the Tasman Sea separating New Zealand from Australia), the high mountainsides of the fjord optically overlap, so you would not say that there is a water passage between the mountains that leads 15 km deep into the island. You can clearly see that optical distortion from the tourist ships that sail today alongside the Milford Sound there and back (compare photos below). Cook was afraid to sail too close to the coastline because the rocky shores were dangerous for his ship in unpredictable wind conditions. From away, it was hence impossible for his crew to spot the passage. The passage was, however, well known and used by the native Māori people, who had mastered its tidal patterns and coastal navigation long before European arrival. The first Western sailor who entered the Milford Sound was John Grono, a Welsh sealer, in the early 19th century.

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Milford Sound. Cook Missed It Twice

The Crusader King

The statue on the photo below I photographed a bit accidentally in Brussels on the royal route, while standing at a street crossing and waiting for a green light. It was a busy street, with many cars and trams passing by. The photo was not easy to make as the building behind seemed to spoil the picture (in fact an imposing structure of the Brussels royal palace). It seemed a bit of a challenge, so stubbornly I crossed the street towards the monument and tried to direct my camera the way that it finally went well. No, I did not read the description at its foot. My company was getting impatient.

Royal Square, Brussels.

Who the man on the horse was surprised. I realized only back home while processing the photo. To be frank, at this location, I did not expect to see that one. Still, the knight turned out to be not only a hero of his time but also a person symbolic for many years of European history. Even if many hundred years after his undertakings we may look on them with more or less skepticism.

Godfrey of Bouillon, known informally as the King of Jerusalem or the Crusader King was one of the four leaders of the First Crusade from 1096 to 1099 that ended with possession of Jerusalem by Western knights army. Some people before tried to fight on their own hand for the Holy Land listening to the pope Urban II’s call. But the march led by Godfrey as well as three other crusaders’ armies was the first invasion well organized by the European knighthood. The attack had two important goals. The first one was to defend Constantinople against Turkish influence. Today Istanbul in Turkey, hundreds of years ago Constantinople was one of two major powers of the western civilization after the fall of the Roman Empire >>>. The other goal was to ‘protect’ the Holy Land, which meant in practice reinstating the Christian rule in Palestine.

To gather his huge army of forty thousand knights and infantry Godfrey sold or mortgaged most of his lands. Most of the time, during the marches and sieges of the First Crusade Godfrey, played a minor role, letting the more powerful to make the politics. Yet, at the final stage during the siege of Jerusalem in July 1099, he and his knights were the first to enter the city. As a key player, he was considered to become a new ruler in the Holy Land.

Finally chosen, he declined the title of the King of Jerusalem as inappropriate in the religious context. Still, informally, he is today referred to as such. His rule lasted several months marked by warfare, further conquests, and defeats. It is not sure whether he died of a battle wound, by poison or some other disease. He was succeeded by his younger brother Baldwin, who officially accepted the tile of the king in December 1100.

 

The Crusader King

Campo de’ Fiori. A Short Reflection on Giordano Bruno

Standing in Campo de’ Fiori today, it is not immediately obvious what happened here – the square is lively, full of cafés, market stalls, and the everyday rhythm of Rome. Yet this is exactly the place where one of the most dramatic intellectual confrontations in European history reached its end. It is one of those places where the contrast is almost unsettling – a busy market square, and a place of execution at the same time.

Statue by Ettore Ferrari at Campo dei Fiori, Rome, where Bruno was burned at stake as a heretic on charges including denial of core Catholic doctrines.

It is here, in the middle of this ordinary Roman square, that one of the most important thinkers of his time was executed – a moment that would later come to symbolise the tension between authority and intellectual freedom. The name Campo de’ Fiori literally means Field of Flowers, a reminder that this area once hosted flower markets long before it became one of the liveliest squares in Rome.

Giordano Bruno was born in 1548 in Nola, Italy. He joined the Dominican order at the age of 17 and spent several years studying philosophy and theology. However, Bruno was known for his unorthodox ideas and his refusal to conform to traditional dogma. He began to develop his own ideas about the nature of the universe, which were heavily influenced by the teachings of the ancient philosopher Lucretius. He also supported the Copernican heliocentric model – but went significantly further, arguing that the universe is infinite, that stars are other suns, and that there may be countless worlds beyond our own. At the same time, his views on religion were equally controversial – he rejected key Catholic doctrines and had a very different, more philosophical idea of God, one that did not fit into the official teachings of the Church. What makes Bruno particularly compelling is not only what he thought, but how far he was willing to go to defend those ideas. He did not simply question details – he challenged the entire structure of how the universe was understood at the time.

Giordano Bruno’s problems began while he was still a Dominican monk in Naples. His behaviour and intellectual curiosity quickly drew attention – he read books that were considered suspect or even forbidden, including works by Erasmus of Rotterdam, and began to question accepted theological interpretations. He is also said to have removed religious images from his cell, keeping only a crucifix, which raised further suspicion. These actions led to the first accusations of heresy and an official investigation, making his position increasingly precarious.

From this moment, his life became a sequence of departures, new beginnings, and growing tension – a pattern that feels very tangible when you trace his story across Europe. Despite his successes, Bruno continued to face criticism for his unconventional ideas.

In 1576, he fled from Italy to Geneva, where he briefly taught at the Calvinist Academy. In Geneva, he hoped that things would be different under the Calvinists and that his position would be easier than in Catholic Italy. However, this quickly proved not to be the case. He openly criticised one of the professors, which led to his arrest and excommunication, and he was forced to leave the city shortly afterwards.

He then moved to France, where he lectured at the University of Paris. In Paris, Bruno gained recognition not only for his philosophical ideas, but also for his extraordinary memory techniques. He taught and demonstrated systems of memorisation that allowed complex information to be structured and recalled with remarkable precision. These methods, often based on visualisation and the mental organisation of knowledge, fascinated his audience and contributed to his reputation as a brilliant and unconventional thinker. His skill in this area even attracted the attention of King Henry III, who is said to have taken a personal interest in his work.

However, this stability did not last. As religious tensions in France intensified and his position became less secure, the intellectual climate grew increasingly difficult for someone with his views. When an opportunity arose to travel to England, he accepted it, hoping to find a more open environment for his ideas. In 1583, he moved to England. However, his ideas still attracted controversy, particularly at Oxford, where they were met with scepticism and criticism. After a relatively short stay, he left England and continued his travels across Europe, moving between France and the German states.

Eventually, he returned to Italy upon an invitation from Giovanni Mocenigo, a Venetian nobleman who wanted to study with him. Mocenigo was particularly interested in Bruno’s techniques of memory and his philosophical ideas, and Bruno agreed to stay in his house and teach him. However, the relationship quickly deteriorated. Mocenigo became frustrated, believing that Bruno was withholding knowledge and planning to leave him. Feeling deceived, he reported Bruno to the Inquisition, describing his views as heretical.

This led to Bruno’s arrest in 1592. He was later transferred to Rome, where he spent several years in prison before his trial and execution. He was repeatedly interrogated and tortured. He refused to renounce his beliefs. Despite attempts by some prominent figures to save his life, Bruno was found guilty and sentenced to death. On February 17, 1600, he was taken to the Campo de’ Fiori, a public square in Rome, and burned at the stake.

The statue you see today was erected much later, deliberately facing the Vatican – a quiet but powerful gesture that adds another layer of meaning when you stand here and look at it. His death has since become a symbol of the conflict between science and religion and the struggle for intellectual freedom. It was not one single idea that led him here, but a broader way of thinking that went far beyond what was acceptable at the time.

Despite his tragic end, Bruno’s ideas would go on to influence many later thinkers, including Galileo and Descartes. Today, he is remembered as a pioneer of modern scientific thought and a champion of intellectual freedom. When you visit Campo de’ Fiori, it is worth pausing for a moment – not just to look at the statue, but to realise that this ordinary square once witnessed something far from ordinary.

 

Campo de’ Fiori. A Short Reflection on Giordano Bruno