The Natchez of the lower Mississippi Valley, along with their relatives, the Taensa and Avoyel, had organized themselves into a complex and intricate social structure that was unique among North American tribes. All Natchez people were divided into an elaborate class system, from a nobility that claimed divine origin, down to the lowly commoners. At the very top of this society sat the ruling chief, the Great Sun, who was regarded as a living god, and whose position was that of a tribal chief, a native emperor, and a high priest all rolled into one. His family was known as the Little Suns, and the Great Sun’s mother or sister was the ranking female, cryptically known as the White Woman, who also chose a successor from among her sons or brothers whenever a ruling Great Sun died. Below this family of Suns came a class of Nobles, and below them, somewhat less noble, the class of Honored Men. Lowest of all were the commoners who, needless to say, were by far the majority of the people, and who were treated with utter contempt by the upper classes. They were considered so low, in fact, that there was even a special derogatory term for them – the Stinkards, though apparently few of the nobles ever called them by that name to their faces.
Another high-ranking person among the Natchez was the Great Ancient War Chief, the oldest and most heroic warrior of the tribe. It was the Great War Chief alone who spoke in the Council of War, who held the war dance and feast in his cabin, who lit the war pipe, and who personally led the war party and carried the tribal medicine, the chosen power symbol, which was suspended from a pole and each night was pointed in the direction of the enemy. The Great War Chief held absolute power and authority over his men, and he bestowed ranks and honorary names on the warriors.
In marked contrast to most American Indian societies, Natchez men had no choice when it came to joining a war party; all men were obligated to serve in the fighting forces. Bravery in war was an important part of every man’s life, and none were recognized as adults without having accumulated a number of heroic deeds. Boys practiced with bow and arrow from an early age on, and they were lavishly praised for any successes. The boy who was consistently the best shot became the Young Warrior. On ceremonial occasions, after the adult warriors had interminably recounted their war deeds, Young Warriors were encouraged to predict what future greatness they would achieve; in return, they received praise and recognition just as if such deeds had already been performed.
Natchez war parties always attempted to surprise their enemy. If their approach was discovered too early, they usually turned back to try again some other time. In a successful raid they attacked – preferably at dawn – using clubs, bows and arrows, and shields of bison-hide. Male victims were often scalped or taken back to the village alive, together with women and children. Successful Natchez raiders always left markers at the scene, bearing the symbol of the sun, identifying the proud victors.
Captive women and children usually became slaves to noble Natchez families, while male prisoners were prepared for death. For several days they were made to chant and dance before the people of the village, and were then tortured and burned to death, much like the Iroquois were doing in the northern forests. But any Natchez woman whose husband had been killed in the raid could claim one of the prisoners to replace him. The Great War Chief also customarily paid compensation to the family of any warrior he had failed to bring back. And any young man who had returned with his first scalp was expected to do without fresh meat for six months and also avoid any sexual contact with his wife during that time in order to protect his family and himself from the spirit of his victim.
Among the Natchez, in contrast to most Native American people, it was not the shaman, but the Great Sun and his official family who presided over the major ceremonies. There were many such events in Natchez life, celebrating the planting and harvesting of different crops throughout the seasons, or marking the seasons when certain animals were particularly abundant. As the Natchez high priest, the Great Sun and his family were also the only people permitted to enter the sacred temple, the most revered place in Natchez society. Each day the Great Sun and the White Woman went to this temple to worship the gods; afterwards they recounted to the waiting people outside what had been revealed to them. Inside the temple burned a perpetual fire of three hickory logs; there also were carved images and sacred utensils, and there were the bones and an image of what was said to be the divine ancestor of the Great Sun’s line. Before this temple the people kneeled and bowed, just as they did in the presence of the Great Sun. And at each new moon, offerings of food were made to the ancestor in the temple; before each sowing the seeds were presented there, and so were the crops after each harvest.
But the most spectacular of all Natchez ceremonies, perhaps among all North American Indians, was the funeral of a Great Sun. From infancy on a Great Sun was surrounded by retainers who hunted for him and fished for him, who did his farming, who prepared his meals, made his clothing, and who acted as his guards. When that Great Sun died, all his retainers, as well as his wife, prepared for death themselves. In fact, anyone who felt the urge to do so, prepared to follow his or her lord and master into the afterworld. Parents often strangled infants to form part of the funeral procession; those who did so were thereby elevated to the status of Honored Men.
The realm to which all the spirit of the deceased made their way was an attractive one to the Natchez. Those who had led a proper life now went to a world where the weather was always perfect, where no one was ever in need of anything; it was a world where there was no more war or fighting because everyone now belonged to one nation.