Freedom within the (natural) law

The life of the people of the jungle (in fact, animals) is clearly structured, and dominated by one compulsory aspect: the Law of the Jungle. This law is the oldest law of the world, “as old and as true as the sky” (165). So it is a natural one, not created by the people of the jungle but established at the beginning of the world; it is 'given.’ Everyone follows the law, except for the Bandar-log, the monkey-folk. But they are “outcasts” (26), despised and ignored by the people of the jungle.
The law is a very rational one, it always explains why someone has to behave in the way the law says it. For example, it is forbidden to kill men because then other men will come and hunt the animals (cf. 3). Basic elements of the law are politeness, control over one’s own temper (this goes back to the rationality of the law as the people of the jungle mostly fear uncontrollable, unpredictable madness, dewanee (cf. 1)) and respect for others and their possessions and habitats. It does not mean that animals do not kill each other if this belongs to their way of living, but the law ensures that this happens in a respectful and fair way.
Within the law exists a strict hierarchy of fear: the tiger, the panther, and the bear are the “lords” (166) of the jungle. All people fear Bagheera, the Bandar-log fear Kaa, all fear men. And values such as honor and pride also play an important role (cf. the scene when Bagheera, Baloo and Kha rescue Mowgli from the monkey-folk). Since such feelings influence the people’s behavior, the rules of the law create the freedom to act in a socially secured system because there is a mutual agreement to obey the law. In case of disobeying the law, the punishment is reciprocally organized, too.
From the very moment Mowgli enters the world of the jungle, he is other(ed): he is a man-cub in a world of animals. Being adopted by the wolves, Mowgli, however, calls himself a wolf and sees the wolf-cubs as his brothers. But the wolves not only take care of him out of compassion for this helpless little orphan. They know very well that he will become a man and hope that he “may be a help in a time” (9), that he will behave different than other men when he knows the jungle, its inhabitants and rules.
Mowgli’s education is dominated by a social and a biological impact. The social impact is shown in the fact that he is taught by Baloo and has to learn all the rules of the law. He has to learn them for two reasons: first, for his own protection, as he is different and physically the weakest being in the jungle. The Master Words shall enable him to claim protection from all animals that follow the law of the jungle. Second, he is taught for the animal’s protection too, as they know that he outclasses them mentally, or at least will outclass them in the future. And it seems that the wolves are right in their consideration and expectation. Soon, Mowgli is able to speak all tongues of the jungle whereas Baloo cannot pronounce every Master Word (cf. 24). Even when Mowgli is still a child, he “used to stare [at the animals] for fun” (10) because they are not able to stand his gaze. Playfully and apparently innocent, Mowgli presents and tests his power.
This directly leads to the second impact in his education, the biological one. Although Mowgli becomes part of the jungle-society, he is still other(ed) – and constantly reminded of this difference: Mother Wolf says that he has to kill Shere Khan; and Begheera repeats that Mowgli is a man – and even "the master" (18). Finally, Mowgli accepts this role. Is he trained to do so, can such a role model be taught? In other words, this is a question of nature vs. nurture. I am sure that such a behavior can be strengthened by teaching someone the same ‘facts’ again and again, but it seems that in this case, nature plays the more powerful, determining role as Mowgli has shown his superiority already without being told to do so (cf. Master Words, gaze). The aspect of ‘nurture’ only speeds up this process.
It can even be argued that Mowgli eventually becomes double superior. I already mentioned his power over the animals, which is emphasized by him climbing on the rock where Akela, the former lead wolf used to sit. I have to submit that in this short moment, Mowgli becomes a bit dislikable for me. He creates a distance between him and the animals, his former brothers: “so I do not call ye my brothers any more, but sag (dogs), as a man should. What ye will do, and what ye will not do, is not yours to say. That matter is with me” (18). But he not only claims the first position among, better said above the animals. He even puts himself in a position beyond the Law of the Jungle itself as he orders that the wolves will not kill Akela because “that is not my will” (19). He inverts the law, disrupts the eternal cyclic order of nature. He, the man, encroaches upon the rights and rules of the Law of the Jungle. Interestingly, even this behavior was anticipated and wished by Bagheera from the very beginning: “’Truly, a help in time of need; for none can hope to lead the Pack for ever,’ said Bagheera” (9).
Despite Mowgli’s ostensible acting against the rule by stating himself on the very top of it, the animals’ plan to educate and teach Mowgli in everyone’s best interest is still successful. Except for this short ‘uncomfortable’ moment when Mowgli presents his superiority, he is depicted as an honorable man. He promises that he will not hunt the people of the jungle (except Shere Khan), and when Mowgli comes back to the jungle, after he killed the tiger so effortlessly because he knows how to organize, delegate and to give orders, he again is presented very noble: he will not hurt the villagers, although they treated him badly, and says to the wolves that he has “kept his word” (64) and fulfilled his duty (killing Shere Khan).
Mowgli is not only a man-cub that happens to grow up among animals in the jungle; he also serves as a model to show how nature, freedom, power and law can work together. John Locke, one of the most influential English philosophers of the Enlightment era, says in his political theory “Two Treatises of Government” (published in 1689) that the state of nature is “a state of perfect freedom to order their (men's) actions (...) within the bounds of the law of nature” and “a state also of equality, wherein all the power and jurisdiction is reciprocal” (both Locke II, ch. 2, §4, my emphasis). Locke also mentions that there has to be a power that controls the law and that everyone has to obey (cf. Locke II, ch. 2, §6-7). Mowgli becomes this person; he becomes THE universalized Lockeian character. He shows how the biological and social impacts upon life have to work hand in hand in order to create a stable system. He brings order in the jungle again because he has killed Shere Khan who twice acted against the law of the jungle by a) hunting men on b) the wolves’ ground. But to kill the tiger, Mowgli first has to understand the system, i.e. the law of the jungle, and then his position as the “master,” because he is the only one who can fulfill this task. We must not forget, however, that Mowgli was only able to kill Shere Khan with the aid of Akela, whom he saved before. It is a circle, every action calls for another one.
In order to create a system in which everyone can act without fearing to be treated in a bad and unfair way, in which everyone can follow his way of living without arbitrarily interfering someone else’s living space and habits, they all have to give up a part of their personal freedom and mutually agree on the law. But this acceptance of the law, of certain limitations allows the greatest freedom possible for everyone, and not only for a few powerful beings. Since the law is a natural one, it is already there, we ‘only’ have to follow its rules in order to create or sustain a stable, just social system. This is the moral of the Jungle. Mowgli, as the Lockeian character and representative of Man, allows us, human readers, to understand this concept of freedom within the law.

References:
Mowgli's Brothers;
Kaa's Hunting;
'Tiger! Tiger!';
The Law of the Jungle.
all from:
Kipling, Rudyard: The Jungle Books. Oxford, New York: Oxford University Press. 1998.

Locke, John: Two Treatises of Government. The Second Treatise of Government: An Essay Concerning the True Origin, Extent, and End of Civil Government. Chapter 2, §4, 6, 7.