Page:The International Journal of Psycho-Analysis II 1921 1.djvu/54

 46 OWEN BERKELEY-HILL

but he had recourse unto her, and she comforted, reassured and supported him."

Thus did the good Khadijah comfort and soothe the distracted prophet not speaking as a wife but as a mother. At last when Khadijah died in her sixty-fifth year no word save to express his deep and mournful reverence for her ever escaped the Ups of Moham- J

med, not even to Ayesha, whose ready wit and arch vivacity came |

to enthral completely the heart of the propliet. Thus, in answer to I

Ayesha, who was jealous of the old and dead Khadijah and asked f

the prophet: "Am I not so good as she ?", Mohammed replied: "No, by |

Allah, you are not so good; for she believed in me when no one else did, she was my first disciple, she honoured and protected me when I was poor and forsaken."

At the death of Khadijah Mohammed was desolated, but the "mother-complex" persisted so that another marriage followed with another replacement-figure in the person of the elderly widow, Sauda.

The incestuous love for the mother now began to give rise to that other complex which is so often observed to go with it, namely, a "daughter-complex", with the result that Mohammed at the age of fifty became betrothed to a child aged six, named Ayesha. Three years afterwards the marriage was consummated. From this time forth to the end of his life, Mohammed constantly displayed in the choice of his wives evidence of the operation of his incestuous impulses in their search for gratification.

For example, in his marriage with Zeinab bint Khozcima and Zeinab bint Jahsh, we sec the selection of two women who bore the same name as Mohammed's own daughter by Khadijah ("daughter-complex"), who had both lieen married already ("mother- complex"). Also the first husband of Zohiab bint Khozcima had borne the same name as Mohammed's father— Abdnlla, so it is not impossible to imagine that in his marriage with Zeinab bint Kho- zeima, Mohammed found gratification for yet another complex, namely, a "sister-complex". Again, AbduUa, the husband of Zeinab bint Khozeima, was the brother of Zeinali bint Jahsli, thus making the two Zeinab's sisters-in-law. Lastly, tlic husband of Zeinab bint Jahsh was Zeid, the adopted son of Mohammed, and to enable him to marry the wife of his adopted son, Moliammed expressly ordered the woman to be divorced. Thus in the case of Zeinab bint Jahsh, the incestuous "daughter-complex" was doubly repre-