The nature of morality is a complex subject that is yet to be fully answered. It can be argued that some of its simpler forms exist in species other than humans and form an indispensable part of a well-functioning social unit. On the other hand, traditions and communal norms might contribute to the acquisition of a different type of morality. In the Epic of Gilgamesh, the fight between Enkidu and Gilgamesh results from the demi-god’s ability to understand Uruk’s social norms and how Gilgamesh violates them.
After Shamhat civilizes Enkidu, some of his animalistic features disappear and cede way to the development of social instinct, brought by his capacity to empathize with the men with whose brides Gilgamesh practices droit de seigneur. The transition from a bestial state to a more civilized one can be seen when gazelles reject the protagonist, “Enkidu was weakened, could not run as before / but now he had reason and wide understanding” (George, 2003, p. 8). The obtained rationality and enhanced awareness are seemingly the cause behind the hero’s response. In the second tablet, Enkidu reacts compassionately to the bridegroom’s tale, “at the fellow’s words his face paled in anger” (George, 2003, p. 15). This encounter prompts Enkidu to hinder Gilgamesh’s plans in the next scene.
Therefore, when the demi-god blocks the door to the wedding house for Gilgamesh, the deed is seemingly based on his newly acquired morality. Only after losing his purity to Shamhat – which ultimately led to rejection from the herd – Enkidu understands the concept of wedlock and its inviolability as viewed by people in Uruk. Enkidu’s capacity for moral outrage is based on his interactions with civilization, but also, to some extent, is rooted in nature.
Reference
George, A. (Trans.). (2003). The Epic of Gilgamesh. Penguin Classics.