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Mythology and Building Materials

Mythology and Building Materials

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Published by: Patrick Michael Dey on May 08, 2011
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08/09/2013

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Mythology
 
and
 
Building
 
Materials
 
07/25/2010
 
Throughout
 
the
 
course
 
of 
 
human
 
history
 
there
 
has
 
been
 
a
 
trend
 
to
 
mythologize
 
our
 
lives,
 
objects,
 
and
 
activities.
 
In
 
architectural
 
antiquity
 
there
 
was
 
a
 
trend
 
to
 
mythologize
 
our
 
building
 
materials
 
in
 
a
 
way
 
that
 
anthropomorphized
 
those
 
materials
 
as
 
either
 
terrestrial
 
or
 
divine.
 
The
 
empirical
 
evidence
 
for
 
such
 
a
 
hypothesis
 
is
 
found
 
in
 
our
 
myths,
 
folklore,
 
dreams,
 
fantasies,
 
and
 
anything
 
else
 
that
 
might
 
intrigue
 
a
 
psychoanalyst.
 
Owing
 
to
 
the
 
last
 
century
 
of 
 
scientific
 
developments
 
in
 
building
 
material
 
technology
 
there
 
arises
 
a
 
lack
 
of 
 
acceptance
 
in
 
new
 
materials
 
due
 
to
 
a
 
correlated
 
misunderstanding
 
of 
 
mythological
 
anthropomorphizing
 
of 
 
materials.
 
In
 
order
 
for
 
this
 
hypothesis
 
to
 
be
 
deemed
 
empirical
 
an
 
emphasis
 
should
 
be
 
placed
 
on
 
myths
 
themselves.
 
The
 
common
 
connotation
 
evoked
 
when
 
the
 
word
 
“myth”
 
is
 
uttered
 
is
 
usually
 
 falsehood 
.
 
This
 
is
 
typical
 
when
 
writers
 
use
 
the
 
phrase
 
“break
 
the
 
myths”,
 
which
 
is
 
to
 
say
 
that
 
there
 
is
 
lie
 
that
 
people
 
believe
 
is
 
true
 
and
 
it
 
needs
 
to
 
be
 
“busted”.
 
The
 
classic
 
example
 
of 
 
this
 
myth
 
as
 
a
 
lie
 
is
 
evident
 
in
 
a
 
radio
 
talk
 
show
 
with
 
Joseph
 
Campbell,
 
in
 
which
 
the
 
host
 
begins
 
the
 
show
 
by
 
stating,
 
“The
 
word
 
myth
 
means
 
a
 
lie.
 
Myth
 
is
 
a
 
lie.”
 
But
 
Campbell
 
proceeds
 
to
 
relay
 
to
 
the
 
host
 
that
 
myth
 
is
 
a
 
metaphor 
.
1
 
The
 
myth
,
 
from
 
Latin
 
mythos
,
 
literally
 
means
 
“tale”
 
or
 
“story”.
 
In
 
no
 
way
 
is
 
the
 
word
 
myth
 
etymologically
 
associated
 
with
 
falsehood.
 
The
 
fathers
 
of 
 
modern
 
psychology,
 
e.g.
 
Freud,
 
Jung,
 
and
 
Adler,
 
would
 
emphatically
 
agree
 
with
 
Pablo
 
Picasso
 
when
 
he
 
said,
 
“Art
 
is
 
the
 
lie
 
that
 
tells
 
us
 
the
 
truth.”
 
It
 
was
 
particularly
 
Jung
 
that
 
found
 
that
 
all
 
forms
 
of 
 
hallucinations,
 
visions,
 
dreams,
 
and
 
psychosis
 
were
 
formulated
 
from
 
a
 
collective
 
datum
 
of 
 
archetypes.
 
These
 
archetypes
 
were
 
formed
 
from
 
a
 
collective
 
memory
 
that
 
is
 
repressed
 
into
 
the
 
unconscious
 
sphere
 
of 
 
the
 
human
 
psyche,
 
and
 
from
 
the
 
subconscious
 
depths
 
of 
 
the
 
mind
 
archetypal
 
images
 
emerge
 
when
 
consciousness
 
is
 
suppressed,
 
namely
 
in
 
dreams.
 
These
 
archetypes
 
coincide
 
with
 
mythological
 
motifs.
2
 
The
 
prime
 
examples
 
of 
 
psychosis
 
as
 
myth
 
would
 
be
 
Freud’s
 
Oedipus
 
Complex,
 
given
 
its
 
name
 
from
 
the
 
Greek
 
myth
 
of 
 
Plato’s
 
Oedipus
 
Rex 
,
 
and
 
Narcissism,
 
from
 
the
 
Greek
 
mythological
 
man
 
Narcissus.
 
The
 
universality
 
of 
 
these
 
myths,
 
archetypes
 
and
 
motifs
 
across
 
all
 
cultures
 
explains
 
the
 
numerous
 
similarities
 
between
 
so
 
many
 
widely
 
removed
 
cultures
 
and
 
religions.
 
As
 
Campbell
 
once
 
put
 
it:
 
“Mythology
 
everywhere
 
is
 
the
 
same,
 
beneath
 
its
 
various
 
costumes.”
3
 
This
 
is
 
more
 
or
 
less
 
what
 
James
 
Joyce
 
terms
 
the
 
“monomyth”.
4
 
Understanding
 
the
 
psychological
 
implication
 
of 
 
myths,
 
it
 
is
 
important
 
to
 
understand
 
the
 
function
 
of 
 
myths
 
in
 
order
 
to
 
establish
 
their
 
accordance
 
with
 
architecture.
 
Myths
 
function
 
on
 
four
 
primary
 
levels.
 
The
 
first
 
is
 
to
 
put
 
the
 
individual
 
in
 
accord
 
with
 
him
 
or
 
herself 
 
and
 
the
 
transitions
 
that
 
will
 
occur
 
throughout
 
life,
 
namely
 
accordance
 
with
 
puberty,
 
life,
 
and
 
death.
 
Second
 
is
 
to
 
put
 
the
 
individual
 
in
 
accord
 
with
 
society
 
as
 
the
 
collective
 
embodiment
 
of 
 
the
 
species.
 
These
 
myths
 
are
 
typically
 
the
 
1
 
Campbell,
 
Joseph.
 
Thou
 
 Art 
 
That 
.
 
Joseph
 
Campbell
 
Foundation.
 
Novato,
 
California:
 
New
 
World
 
Library.
 
2001.
 
Pg.
 
1
2.
 
2
 
Jung,
 
Carl.
 
 Archetypes
 
and 
 
the
 
Collective
 
Unconscious
.
 
New
 
York,
 
New
 
York:
 
Bollingen
 
Foundation
 
Inc.
 
1959.
 
Pg.
 
3
53
 
3
 
Campbell,
 
Joseph.
 
The
 
Hero
 
with
 
a
 
Thousand 
 
Faces
,
 
Third
 
Edition
.
 
Joseph
 
Campbell
 
Foundation.
 
Novato,
 
California:
 
New
 
World
 
Library.
 
2008.
 
Pg.
 
2.
 
4
 
Joyce,
 
James.
 
Finnegans
 
Wake
.
 
New
 
York,
 
New
 
York:
 
Penguin
 
Books.
 
1999.
 
Pg.
 
581.
 
 
foundation
 
of 
 
laws
 
and
 
virtues.
 
Third
 
is
 
to
 
put
 
the
 
individual
 
in
 
accord
 
with
 
the
 
natural
 
realm,
 
which
 
is
 
primarily
 
the
 
participation
 
of 
 
the
 
sorrows
 
of 
 
the
 
natural
 
world.
 
Nature
 
is,
 
point
 
in
 
fact,
 
a
 
monster
 
of 
 
an
 
entity.
 
A
 
lot
 
of 
 
people
 
(namely
 
hippies
 
and
 
environmentalist)
 
suggest
 
there
 
should
 
be
 
a
 
return
 
to
 
nature.
 
If 
 
only
 
they
 
understood
 
what
 
they
 
are
 
asking
 
for.
 
In
 
the
 
natural
 
realm
 
organisms
 
are
 
always
 
eating
 
each
 
other.
 
But
 
the
 
way
 
of 
 
nature
 
was
 
what
 
humans
 
had
 
to
 
come
 
to
 
terms
 
with
 
in
 
order
 
to
 
survive
 
and
 
willfully
 
participate
 
in
 
the
 
death
 
and
 
life
 
of 
 
all
 
things.
 
Finally,
 
the
 
fourth
 
function
 
is
 
to
 
put
 
the
 
individual
 
in
 
accord
 
with
 
the
 
cosmos,
 
namely
 
all
 
that
 
extends
 
beyond
 
human
 
comprehension
 
and
 
be
 
in
 
accord
 
with
 
its
 
vast
 
greatness
 
while
 
accepting
 
how
 
small
 
each
 
individual
 
is
 
within
 
it.
5
 
In
 
order
 
to
 
discuss
 
the
 
mystical
 
essence
 
of 
 
typical
 
building
 
materials
 
it
 
is
 
necessary
 
to
 
discuss
 
the
 
notion
 
of 
 
matter 
.
 
The
 
term
 
material 
 
is
 
derived
 
from
 
the
 
Anglo
Saxon
 
matere
,
 
which
 
is
 
from
 
the
 
Latin
 
root
 
materia
.
 
Materia
 
is
 
typically
 
defined
 
in
 
contemporary
 
terms
 
as
 
being
 
a
 
substance,
 
albeit
 
a
 
substance
 
without
 
essence.
 
The
 
origin
 
of 
 
materia
 
is
 
from
 
the
 
Latin
 
word
 
for
 
“mother”,
 
mater 
,
 
which
 
also
 
refers
 
to
 
the
 
“source”
 
or
 
“origin”
 
of 
 
all
 
things,
 
but
 
more
 
particularly
 
all
 
living
 
things.
 
Even
 
the
 
word
 
matter 
 
is
 
derived
 
from
 
mater 
.
 
Owing
 
to
 
the
 
fact
 
that
 
all
 
building
 
materials
 
of 
 
prehistory
 
and
 
antiquity
 
were
 
born
 
from
 
the
 
earth,
 
the
 
term
 
matter 
 
connotes
 
a
 
terrestrial
 
material;
 
that
 
is,
 
it
 
is
 
a
 
material
 
of 
 
the
 
mythological
 
Earth
 
Mother.
 
Considering
 
the
 
nature
 
of 
 
the
 
earliest
 
hominids
 
we
 
understand
 
that
 
they
 
were
 
nomadic
 
and
 
followed
 
the
 
grazing
 
herds.
 
They
 
depended
 
primarily
 
on
 
hunting,
 
fishing,
 
and
 
gathering
 
for
 
survival.
 
Due
 
their
 
nomadic
 
nature
 
their
 
shelters
 
were
 
made
 
of 
 
light
weight
 
and
 
portable
 
materials,
 
which
 
would
 
be
 
mostly
 
animal
 
skins
 
and
 
timber.
 
This
 
period
 
of 
 
time
 
is
 
prehistoric
 
and,
 
therefore,
 
there
 
is
 
no
 
empirical
 
proof 
 
of 
 
any
 
mythologies,
 
save
 
for
 
cave
 
painting.
 
Although
 
it
 
does
 
not
 
make
 
it
 
empirical
 
to
 
compare
 
concurrent
 
primitive
 
tribes
 
with
 
prehistoric
 
humans
 
(it
 
is
 
even
 
considered
 
a
 
grave
 
mistake),
 
there
 
is
 
still
 
a
 
lot
 
that
 
can
 
be
 
gathered
 
from
 
the
 
thinking
 
of 
 
primitive
 
cultures.
 
There
 
is
 
an
 
understanding
 
of 
 
the
 
Circle
 
of 
 
Life,
 
though
 
more
 
commonly
 
called
 
the
 
Food
 
Chain.
 
The
 
condition
 
of 
 
killing
 
and
 
eating
 
for
 
survival
 
is
 
the
 
third
 
function
 
of 
 
myth:
 
accordance
 
with
 
nature.
 
There
 
was
 
probably
 
a
 
considerable
 
amount
 
of 
 
guilt
 
involved
 
with
 
some
 
of 
 
these
 
early
 
humans,
 
now
 
equipped
 
with
 
a
 
conscious
 
mind,
 
albeit
 
a
 
very
 
underdeveloped
 
conscious.
 
Some
 
sort
 
of 
 
psychological
 
defense
 
mechanism
 
had
 
to
 
be
 
in
 
order
 
so
 
that
 
these
 
early
 
nomads
 
could
 
kill,
 
eat,
 
and
 
survive
 
without
 
a
 
feeling
 
of 
 
guilt.
 
In
 
the
 
Ainu
 
tribe
 
the
 
animals
 
(from
 
Latin
 
anima,
 
see
 
below)
 
were
 
considered
 
gods
 
who
 
have
 
come
 
to
 
visit
 
humans,
 
but
 
their
 
mammal
 
prisons
 
prevent
 
them
 
from
 
returning
 
home.
 
So
 
the
 
Ainu
 
hunt
 
and
 
kill
 
the
 
beast,
 
prepare
 
a
 
ceremonial
 
feast
 
for
 
the
 
divinity
 
in
 
order
 
to
 
send
 
the
 
god
 
back
 
home.
6
 
Since
 
their
 
livelihoods
 
depended
 
on
 
the
 
death
 
of 
 
other
 
things,
 
and
 
without
 
the
 
“active
 
participation
 
in
 
the
 
sorrows”
 
the
 
tribe
 
would
 
die
 
out.
 
So
 
there
 
was
 
a
 
correlation
 
of 
 
what
 
nourishes
 
the
 
human
 
body,
 
i.e.
 
the
 
hunted
 
game,
 
is
 
also
 
what
 
is
 
used
 
to
 
build
 
their
 
shelters.
 
This
 
is
 
similar
 
to
 
Marshall
 
McLuhan’s
 
concept
 
of 
 
the
 
“pen
 
is
 
an
 
extension
 
of 
 
the
 
hand”,
 
or
 
“the
 
wheel
 
is
 
an
 
5
 
Campbell.
 
Thou
 
 Art 
 
That 
.
 
2
5.
 
6
 
Etter,
 
Carl.
 
 Ainu
 
Folklore:
 
Traditions
 
and 
 
Culture
 
of 
 
the
 
Vanishing
 
 Aborigines
 
of 
 
 Japan
.
 
Chicago,
 
Illinois:
 
Wilcox
 
and
 
Follett.
 
1949.
 
Pg.
 
56
57.
 
 
extension
 
of 
 
the
 
foot”.
 
We
 
might
 
therefore
 
say
 
that
 
the
 
house
 
is
 
an
 
extension
 
of 
 
the
 
body.
7
 
So
 
what
 
feeds
 
the
 
body
 
feeds
 
the
 
house.
 
At
 
the
 
dawn
 
of 
 
agriculture,
 
when
 
civilizations
 
arise,
 
there
 
was
 
no
 
need
 
for
 
portable
 
shelters,
 
this
 
being
 
so,
 
the
 
notion
 
of 
 
“life
 
feeds
 
on
 
life”
 
does
 
not
 
diminish,
 
but
 
rather
 
is
 
augmented.
 
These
 
cultures
 
saw
 
that
 
with
 
the
 
death
 
of 
 
animals
 
plants
 
grow,
 
that
 
is,
 
where
 
corpses
 
lie
 
plants
 
arise.
8
 
We
 
find
 
this
 
concept
 
in
 
contemporary
 
myths
 
such
 
as
 
in
 
in
 
Lord 
 
of 
 
the
 
Rings
 
the
 
flower
 
simbelmynë
 
grows
 
on
 
the
 
tombs
 
of 
 
dead
 
men,
 
namely
 
the
 
kings
 
of 
 
Edoras.
9
 
Or
 
even
 
the
 
mystical
 
red
 
fern
 
that
 
grows
 
on
 
the
 
graves
 
of 
 
a
 
young
 
boy’s
 
two
 
hounds
 
in
 
Where
 
the
 
Red 
 
Fern
 
Grows
.
 
It
 
is
 
in
 
the
 
agrarian
 
societies
 
that
 
we
 
find
 
the
 
first
 
animal
 
and
 
human
 
sacrifices.
 
And,
 
 just
 
as
 
it
 
was
 
with
 
the
 
nomadic
 
tribes,
 
we
 
find
 
with
 
the
 
agrarian
 
tribes
 
the
 
understanding
 
of 
 
what
 
feeds
 
the
 
body
 
feeds
 
the
 
house.
 
Now
 
that
 
mostly
 
plants
 
were
 
being
 
eaten,
 
so
 
the
 
house
 
would
 
be
 
made
 
out
 
of 
 
plants,
 
i.e.
 
trees
 
and
 
reeds,
 
albeit
 
they
 
did
 
not
 
eat
 
trees,
 
but
 
certainly
 
the
 
fruits
 
of 
 
the
 
trees.
 
Etymologically
 
materia
 
sometimes
 
refers
 
to
 
wood
 
or
 
a
 
tree
 
trunk,
 
or
 
in
 
the
 
Latin
 
matrix 
 
which
 
refers
 
to
 
the
 
growth
 
of 
 
a
 
tree;
 
in
 
Portuguese
 
madeira,
 
“wood”.
 
It
 
is
 
possible
 
we
 
get
 
the
 
name
 
of 
 
the
 
Greek
 
goddess
 
Demeter
 
from
 
the
 
Latin
 
dmateria
,
 
which
 
refers
 
to
 
the
 
“produce
 
of 
 
the
 
[earth]”,
 
as
 
Demeter
 
is
 
the
 
goddess
 
of 
 
the
 
grain
 
and
 
harvest.
 
Or
 
again
 
in
 
deme,
 
or
 
domus
,
 
which
 
refers
 
to
 
a
 
homestead
 
or
 
house.
 
Both
 
animal
 
hides
 
and
 
timber
 
are
 
terrestrial,
 
Earth
 
Mother
 
materials.
 
It
 
was
 
witnessed
 
and
 
comprehended
 
that
 
all
 
that
 
lives
 
eventual
 
dies
 
and
 
returns
 
to
 
the
 
soils
 
of 
 
the
 
earth,
 
“Ashes
 
to
 
ashes.
 
Dust
 
to
 
dust”.
 
The
 
anthropomorphosis
 
of 
 
these
 
materials
 
is
 
seen
 
in
 
numerous
 
mythologies.
 
In
 
Ovid’s
 
Metamorphoses
 
the
 
man
 
Actaeon
 
is
 
transformed
 
into
 
a
 
stag
 
after
 
witnessing
 
a
 
naked
 
Diana
 
bathing
 
and
 
he
 
is
 
then
 
devoured
 
by
 
his
 
hounds
 
(Book
 
III:
 
142
249).
 
Actaeon
 
is
 
transformed
 
into
 
what
 
he
 
used
 
to
 
hunt:
 
deer.
 
Or
 
in
 
the
 
story
 
of 
 
Apollo
 
and
 
Daphne,
 
Apollo
 
chases
 
the
 
nymph
 
Daphne
 
because
 
he
 
loves
 
her,
 
but
 
she
 
refuses
 
his
 
love
 
and
 
prays
 
for
 
her
 
father
 
to
 
protect
 
her
 
virginity
 
and
 
is
 
turned
 
into
 
a
 
laurel
 
tree
 
(Book
 
I:
 
450
567).
 
As
 
the
 
old
 
saying
 
goes:
 
“You
 
are
 
what
 
you
 
eat,”
 
and
 
owing
 
to
 
McLuhan’s
 
concept:
 
“your
 
house
 
is
 
you”.
10
 
Upon
 
the
 
advent
 
of 
 
history
 
proper
 
with
 
more
 
advanced
 
civilizations,
 
such
 
as
 
Egypt,
 
Greece
 
and
 
Rome
 
there
 
arose
 
a
 
heighten
 
sense
 
of 
 
the
 
Mother
 
Earth
 
and
 
that
 
humans
 
were
 
her
 
children.
 
The
 
mythos
 
of 
 
these
 
civilizations
 
demonstrates
 
the
 
psychological
 
shift
 
from
 
animate
 
materials,
 
i.e.
 
materials
 
that
 
were
 
once
 
alive,
 
to
 
earthen
 
materials.
 
According
 
to
 
Ovid
 
once
 
the
 
universe
 
was
 
created
 
and
 
order
 
was
 
established
 
against
 
the
 
chaos
 
humans
 
were
 
created
 
by
 
Prometheus
 
from
 
clay
 
(Book
 
I:
 
450
567).
 
Or
 
again
 
in
 
the
 
Bible:
 
“The
 
Lord
 
God
 
formed
 
the
 
man
 
from
 
the
 
dust
 
of 
 
the
 
ground
 
and
 
breathed
 
into
 
his
 
nostrils
 
the
 
breath
 
of 
 
life,
 
and
 
the
 
man
 
became
 
a
 
living
 
being”
 
(Genesis
 
2:
 
7).
 
Clay
 
represented
 
an
 
anthropomorphic
 
primordial
 
mater 
 
that
 
was
 
crude,
 
malleable,
 
and
 
owed
 
to
 
the
 
lesser
 
status
 
of 
 
humans
 
to
 
the
 
gods.
 
Humans
 
classically
 
were
 
understood
 
to
 
be
 
the
 
slaves
 
of 
 
the
 
gods.
 
In
 
the
 
Sumo
 
7
 
McLuhan,
 
Marshall.
 
Medium
 
is
 
the
 
Massage
.
 
8
 
Campbell,
 
Joseph.
 
Myths
 
to
 
Live
 
By.
 
New
 
York,
 
New
 
York:
 
Penguin
 
Compass.
 
1972.
 
Pg.
 
172.
 
9
 
Tolkien,
 
John
 
Ronald
 
Reuel.
 
The
 
Lord 
 
of 
 
the
 
Rings
 
:
 
The
 
Two
 
Towers
.
 
New
 
York,
 
New
 
York:
 
Houghton
 
Mifflin
 
Company.
 
1965.
 
Pg.
 
111.
 
10
 
Also
 
consider
 
Clare
 
Cooper’s
 
The
 
House
 
as
 
Symbol 
 
of 
 
the
 
Self 
 
(Stroudsburg,
 
Pennsylvania:
 
Dowden,
 
Hutchinson
 
&
 
Ross.
 
1974.
 
Pp.
 
130
145.)
 

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