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Sisyphus
In Greek mythology Sisyphus betrayed Zeus (in some accounts it’s Jupiter) by outing his affair with Aegina (in some variations of the story Zeus abducts her), the daughter of Asopus, and then Sisyphus deceives Thanatos (a.k.a. Death) by asking him to test his chains, tricking him into being chained himself, in order to escape Tartaras (i.e. the Underworld, or Hell), where Zeus had imprisoned him. With Thanatos chained humans could not be accepted into Hell, making everyone immortal for a period of time, obviously a big issue for both the gods and humanity itself. So Ares, annoyed that he could no longer kill people since they could not die without Thanatos doing his duty, freed Thanatos and sent Sisyphus back to Tartarus.
Sisyphus then tricked Persephone to let him out, stating that he would return once he’d admonished his wife for throwing his body into the public square (which he’d asked her to do on his deathbed as a test of her love, to see if she’d follow his wishes instead of giving him traditional funeral honors, i.e. burying the body, coins on the eyes, etc.). But once freed from Tartarus, Sisyphus refused to return to the Underworld, realizing he enjoyed being alive too much, and was forcefully dragged back by Hermes (in some accounts of the story, by Mercury, and by other accounts he goes on to live a complete life and dies naturally many decades later).
For his trickery (i.e. for cheating death), Zeus punishes Sisyphus by tasking him to roll a rock up a hill, only to have it roll to the bottom just before reaching the top. Due to his hubris, the very quality that had lead Sisyphus to think he was better than the gods and could cheat death in the first place, he continues to attempt to complete his task despite it obviously being impossible (in effect enacting Einstein’s definition of insanity). Zeus had in essence finally bound Sisyphus the only way he could: by trapping him in his own prison of pride, where he was self-compelled to commit to a task that he could never complete successfully, but that he would continuously attempt to finish out of egotism and unfounded, irrational faith.
Eventually becoming aware of his dilemma, Sisyphus says to himself, “There is no fate that cannot be surmounted by scorn.” So Sisyphus decides to dig in his heels and try even harder, his pride leading him to believe that his contempt will eventually allow him to successfully push the rock up the hill. So he remains there trying again and again to complete a task that’s set up to fail, trapped by his own pride.
The Rime Of The Ancient Mariner
In the “The Rime of the Ancient Mariner”, the unnamed Mariner kills an albatross (albatross follow ships at sea to glean the remains of fish that are caught, which is deemed a portent of bad luck by the crew. They make him wear the albatross carcass around his neck as a sign of the misfortune they are sure he has incited. They later come upon a ghostly vessel where Death (a skeleton) and Night-mare Life-in-Death (a deathly pale woman) are playing dice for the souls of the crew. Death wins the crew in this game and Life-in-Death wins the Mariner. Her name hints at the Mariner's destiny, who will endure a fate worse than death as punishment for his killing of the albatross. One by one, all of the crew members die, but the Mariner lives on, seeing for seven days and nights the curse in the eyes of the crew's corpses, whose last expressions remain upon their faces.
Eventually, the Mariner's curse is lifted when he sees sea creatures swimming in the water. Despite his cursing them as "slimy things" earlier in the poem, he suddenly sees their true beauty and blesses them. As he prays, the albatross falls from his neck and his guilt is partially expiated. The bodies of the crew, possessed by good spirits, rise again and steer the ship back home, where it sinks in a whirlpool, leaving only the Mariner behind. A hermit on the mainland had seen the approaching ship and had come to meet it with a pilot and the pilot's boy in a boat. This hermit may have been a priest who took a vow of isolation. When they pull the Mariner from the water they think he is dead, but when he opens his mouth the pilot has a fit. The hermit prays, and the Mariner picks up the oars to row. The pilot's boy goes crazy and laughs, thinking the Mariner is the devil, and says, "The Devil knows how to row." Afterwards, as penance for shooting the albatross, the Mariner, driven by guilt, is forced to wander the earth, tell his story, and teach the lesson he learned to everyone he meets.
Paying The Ferryman
It could be argued that there’s at least a loose connection between Sisyphus’s promise to Persephone that he’d return to Tartarus with Jess’s promise to the taxi cab driver that she’ll return to the cab after he tells her he’ll “leave the meter running” and then asks if she’ll return. This may be a valid reference to make secondarily, but this scene is more reminiscent of paying the archetypal Ferryman to cross the river Styx into the Underworld (and the consequences of not paying him for the trip), which is solidified by numerous comments from Chris Smith (see Part XI) where he uses the term “Ferryman” multiple times (not once does he mention Persephone).
In other words, the cab driver is not Persephone incarnate, but is instead much more akin to Charon, sometimes referred to as Death, who ferries souls across the mythical river Styx (in some texts it’s one of the other five mythological rivers that lead to Hades), and who demands payment for the journey. He isn’t very happy when he’s not paid, with the soul doomed to wander as a restless ghost on the beach for 100 years (Jess’ looping predicament is reminiscent of this “punishment”). The tradition of placing a coin under the tongue of the dead or on the cadaver’s eyes stems from this ancient Greek superstition.
Memory Loss
In a number of ancient Greek texts the deceased drink from the river Lethe so that they lose their memories of their earthly life. In the “Aeneid”, Virgil writes that it is only when the dead have had their memories erased by the Lethe that they may be reincarnated. In Orphism, a Greek mystical religious movement, it was believed that the newly dead who drank from the River Lethe lose all memory of their past existence. To counter this, initiates of the order were taught to seek the river of memory, Mnemosyne, in the hopes it would secure the end of the transmigration of their soul. At the oracle of Trophonius near Lebadeia (modern Levadhia, Greece), which was thought to be an entrance to the underworld, there were two springs called Lethe and Mnemosyne.
The similarities to “Triangle” are striking, and influence my own interpretation of when Jess loses her memory during each loop, namely that “newly dead” Jess has her “memories erased” so that later on she “may be reincarnated”. We could translate this concept to “Triangle” by suggesting that after the taxi driver (as the Ferryman) takes Jess to the harbor, she sets sail on the yacht and at some point crosses an invisible threshold that represents a Styx/Lethe hybrid—not a literal mythological river, but perhaps the border between the land of the living and the land of the dead, or a demarcation point in the river of time, depending on your preferred interpretation.
Analyzing the character’s behavior in the movie, Jess appears to lose her memories of the past loop (the altered past events where Tommy dies in a car wreck, along with her recent foray on board the Aeolus), waking up from her dream on the yacht thinking she’d driven to the harbor after having dropped Tommy off at school, and this seems to happen as she traverses the event horizon of the Aeolus Environment (about 5 minutes before the wind dies and the storm appears). This moment of amnesia sets things up and ultimately guides her to the past and back around to the Ferryman she neglected to pay. The border of the Aeolus Environment bubble could be seen as a metaphor for, or a manifestation of, drinking from Oblivion (i.e. the Lethe), just as the dead do before being reincarnated, to prepare Jess for her return to the past.
Applying The Mythology To “Triangle”
One lesson we can take from Sisyphus is that of “letting go”, a commentary on humanity’s nature to repeatedly attempt to accomplish a task that is known to be impossible instead of just moving on, performing the same action over and over hoping to achieve a different result, trapped in an incessant loop of frustration and futility by one’s own pride and irrational belief. Basically, it’s knowing when to “fold’em” and knowing “when to run”, as Kenny Rogers would say. This lesson is interwoven into “Triangle” in my view, regardless of whether Jess is dead and in some type of state of purgatory or hell, is alive and trapped in a Bermuda Triangle time-loop, or is tied up in a strait jacket and sitting in a white rubber room in an asylum. In any case, her circumstance is in this sense self-perpetuated because it directly influences the decision she makes at the end of the film.
A deeper connotation lies with the notion that mankind’s inability to let go of emotions and make decisions based solely on a rational mindset, that kernel of hope we hang onto in the face of futility, blinds us to the truth of a given situation. It is both our greatest strength, allowing us to press on despite adversity, and our gravest flaw, leading us to repeat the same mistake over and over again, even if knowing the previous attempt resulted in failure. Knowing one situation type from the other is one of the most difficult aspects of being human. If we allow ourselves to be a slave to our emotions and obsessions, we’re either doomed to fail or destined to succeed, depending on how the details of any given circumstance happen to weave together. In a certain respect our emotions can diminish free will if we give power to external influences, that can in turn influence our decisions. Ultimately, most of us are a slave to our emotions to some degree (often to a large degree).
For Sisyphus the punishment is the emotional impact of his repeated failure, which is driven forward by his inwardly motivated perpetual hope that spawns from his pride in believing that he can rise above the will of the gods. In other words, he has a choice of whether or not to try to roll the rock up the hill one more time, or to just let go of his need to be successful and move on, a very simple and singular choice (although variation could be introduced in a number of ways still, e.g. he might choose to roll the rock up facing backwards during one attempt, or try to bull-rush it up with brute force the next, while taking a slow, stop-every-twenty-feet approach the next, etc.), and there's nothing in the story that prevents this as a possibility. The fact that he’s conscious and thinks to himself at one point proves that although the overall task will be repeated, he is quite self-aware and the manner with which the task is repeated varies. In other words, although he’s being compelled to roll the rock up the hill, he is not being forced to. He still has free will, which is an essential component to his punishment.
Jess’ recurring memory loss is of course also a major factor, nullifying her ability to learn from her mistakes each time around, although we’re challenged by Smith, which is verified by his statements in interviews (see Part XI), that his intent was to leave the ending ambiguous, leading us to ask the question as to whether or not Jess is about to knowingly reenter the loop. I think she does (see Part V), but she doesn’t know that she’s going to end up losing her memory. Despite this handicap, she can escape the loop. In fact, it’s inevitable that she eventually will due to the very nature of a causal loop (also Part V).
A direct tie-in to “The Rime of the Ancient Mariner” is the event in “Triangle” where the seagull, a cousin of the albatross, hits the windshield, indirectly contributing to Jess wrecking her car moments later (i.e. the seagull’s death causes her “bad luck”). In addition, the entire crew of the Triangle yacht dies except for Jess (like the Mariner, who lives on and on, and on, and…) In my preferred amalgamated interpretation of the film she does in fact die repeatedly but is “revived” (once as a byproduct of being transported to the past and resurrected on the beach, then after the car crash by the Ferryman). The overall theme of the Mariner tale is an interesting contrast to that of Sisyphus, in that the Mariner is able to pull himself from his fate and escape his primary punishment, driven by his own guilt to live the rest of his days wandering the earth teaching the lesson he’d learned.
This contrast tells us that we are not tied to any one reference when attempting to ascertain the nature of the events in the film (i.e. just because Sisyphus is doomed to repeat his fate for eternity, does not mean that directly correlates to Jess’ fate, only that it hints at its general nature). In fact, it reveals to us that Jess’ story is different than the stories referenced because they possess variations between each other. This in turn proves to us that those references exist merely as influence, as framework, as figurative context. They are not verbatim renditions, meaning “Triangle” is absolutely not a literal translation of the Sisyphus story as some want to claim.
Interestingly, the dead seagulls Jess tosses beside the road seem to be the only anomalous objects (i.e. something counter to what we’d expect to be “normal”) other than Jess herself (who came from the future) that exist outside the Aeolus Environment, the temporal corruption in the Bermuda Triangle where the Aeolus is doomed to float for eternity, and where the bulk of the film takes place. The seagull appears to act as an extension of this temporal anomaly, conceivably having itself recently emerged from it around the same time as Jess herself (something I’ll cover in Part IV of this post), and finding its demise on Jess’ windshield, as if the gods or some sci-fi law of quantum physics were using the seagull to reach out to Jess and pull her back into the fold.
As an interesting (or not so interesting) side note, I had the very same thing happen to me the summer of 1998 (or maybe it was ’99). I must state it was an odd experience to have a pure white bird fall from the sky for whatever reason (heart attack?) and bounce across my windshield, leaving a blood smear but fortunately causing no damage. Thankfully, the event did not portend my impending doom (yet).
Although we can only speculate on what Chris Smith was thinking when he wrote this particular bit with the seagull pile (he most likely included it merely as an indicator that Jess was indeed still in the time loop), it’s obvious that the seagull is linked to Jess’ circumstances, and is a core component of the “Triangle” concept (i.e. the seagull is in effect an annex or byproduct of the phenomenon occurring in the limbo “bubble” of the Aeolus Environment), with references to seagulls peppered all throughout the film, including a handful of scenes of her hearing a seagull squawk, enticing her to look up at the sky. It’s as if the seagull is the long hand of the Aeolus reaching out to make sure Jess returns to it, or is the Ferryman guiding her back to him.
This creates an interesting situation. Each time Jess has the Ferryman/taxi driver take her to the harbor she neglects to pay her fare (more on the mythological implication of this in a bit). Some force then seems to tug her back to the past, and back around to the crash, with the seagull being a major instigating component of the wreck. The Ferryman wants her to move on but is obligated to take her wherever she requests. Each time she asks to go to the harbor instead of somewhere—anywhere—else (e.g. another city, into the afterlife, etc.), which would allow her to exit the loop, she’s required to pay her fare, which she proceeds to neglect. Makes you wonder what her fate might be if she were to go to the harbor and actually pay the Ferryman his due (perhaps she’d die permanently after falling overboard off the Aeolus instead of waking up in the past?)
Both the Sisyphus and Mariner stories are wholly applicable to every conceivable interpretation of the film, with one and only one difference between them: in one of them the protagonist, i.e. Sisyphus, is dead (well, technically he’s dead then alive again then dead again, then alive yet again and then finally dead for eternity since he kept escaping), while in the other one (i.e. the Mariner) he’s alive. As hinted at earlier, and something I’ll delve into later, science accounts for an interesting possibility, that Jess could be both dead and alive simultaneously, that what she’s experiencing could be both physical and metaphysical, that one state is only different from another or merged into a single conglomerate state based on the arrangement of particles and energy configurations extrapolated from the very fabric of the cosmos that produces everything in existence, whether we perceive it visually or not. In this fashion, she truly could be caught up in a type of purgatory, stuck between the realms of the living and the dead, out of phase with reality. A sort of Schrodinger’s Cat.
In the end, it’s my view that the dead vs. alive components are interchangeable and equally relevant to all interpretations. In either case, the themes espoused in the Sisyphus story and “The Rime Of The Ancient Mariner” poem are prevalent in the movie with Jess’ circumstance being both self-inflicted (which of course could easily be applied to the schizophrenic interpretation also) as well as possibly directed by a supernatural force, most applicably Charon of Greek mythology (i.e. the “Ferryman”), if so.
It should be noted that in both the Sisyphus and Mariner accounts the protagonist suffers a form of punishment for the remainder of his days that’s perpetuated by his own human frailty, pride for Sisyphus and guilt for the Mariner, regardless of any otherworldly involvement, with the punishment designed to feed off the subject’s own emotional flaw, meaning it is self-propagated. Furthermore, the Mariner partially achieves salvation through his own actions, breaking free of the “curse” imposed upon him by his killing of the albatross. So I maintain that both stories are equally applicable to “Triangle”, whether Jess is dead and in purgatory or alive and in an anomalous time loop, or both. The only significant difference between them is that she’s either alive or dead, but in the end that truly doesn’t matter. All three interpretations, and any variations of them, are viable and work equally well within the framework (both structurally and emotionally) constructed by the screenwriter (i.e. Chris Smith).
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Continue to Part III:
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