The Seba library treats Roof in 9 passages, across 7 authors (including Eliade, Mircea, Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), Jung, Carl Gustav).
In the library
9 passages
the soul of the dead person departs through the chimney or the roof... one or more boards are removed from the roof, or the roof is even broken. The meaning of this custom is patent: the soul will more easily quit its body if the other image of body-cosmos, the house, is broken open above.
Eliade argues that the roof encodes the homology between body, house, and cosmos, so that breaking it open at death ritually enacts the soul's cosmic departure.
Eliade, Mircea, The Sacred and the Profane: The Nature of Religion, 1957thesis
we must put on the roof, that is to say, detach ourselves entirely from all things and give ourselves wholly to God. In this way we complete our spiritual house in Christ Jesus our Lord.
The Philokalia deploys the roof as the culminating stage of an architectonic spiritual metaphor, representing total self-surrender as the completion of the soul's inner house.
Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), The Philokalia, Volume 4, 1995thesis
the mystical vocabulary of India has preserved the homology man-house and especially the assimilation of the skull to the roof or dome. The fundamental mystical experience... is expressed in a twofold image, breaking the roof and flight.
Eliade identifies the skull-as-roof equation as a cross-cultural mystical formula in which transcendence is imaged as the rupture of the bodily and domestic ceiling.
Eliade, Mircea, The Sacred and the Profane: The Nature of Religion, 1957thesis
Now you make a thick bottom and a roof, where the sun sits safe at the top. But inside the house the other sun has risen also. Therefore you too are coiled up at the top and have made a roof over the prison again at the bottom.
In Jung's Red Book, the roof appears in a rune-sequence as an ambivalent structure that both shelters the liberated solar principle and risks re-imprisoning it.
Jung, Carl Gustav, The Red Book: Liber Novus, 2009supporting
her location on 'the roof of my mother's house' indicates that the current difficulty arises in a parental complex rather than in the conscious concern to be scrupulous.
Hall's clinical reading treats the dreamer's position on the maternal roof as a spatial encoding of an inflated or displaced parental complex.
Hall, James A., Jungian Dream Interpretation: A Handbook of Theory and Practice, 1983supporting
The tiles were crumbling and the roof leaking... The symbolism of the dream seemed clear. His wife's impending death reminded him that his life, like his house, was deteriorating.
Yalom interprets the leaking roof in a patient's dream as a transparent symbol of bodily and existential deterioration in the face of mortality.
Yalom, Irvin D., Existential Psychotherapy, 1980supporting
the pigeons on the roof, the flies on the walls, yes, the fire that flickered on the hearth grew still and slumbered... not even the weathercock on the roof.
Campbell cites the Sleeping Beauty narrative in which the enchanted house — roof included — figures the total suspension of conscious life pending the hero's awakening.
Campbell, Joseph, The Hero With a Thousand Faces, 2015aside
opo<po<; [m.] 'cover, roof (Orae. apud Hdt. 7, 140, A.), also 'thatch for a roof'... opo<p-lam<;, -lO<;, -lKo<; 'ptng. to the opo<pTj (opo<po<;)'
Beekes traces the Greek etymological field of 'roof' (ὀροφή/ὄροφος) through its derivations, linking the term to covering, thatching, and architectural protection.
Beekes, Robert, Etymological Dictionary of Greek, 2010aside
Beekes documents the Greek semantic cluster around στέγη, establishing 'roof' as cognate with concepts of watertight covering, closure, and sheltered dwelling.
Beekes, Robert, Etymological Dictionary of Greek, 2010aside