It is impossible to picture life in one of the large cliff dwellings unless the architectural unit shown below is taken into consideration. This small section of Spruce Tree House consists of a kiva partially surrounded by a group of rooms. This relationship of kiva and houses is so common in the larger caves that it must indicate deliberate planning on the part of the builders.

In Spruce Tree House there are six of these kiva courts, almost identical to the one shown here. In each case the kiva with its flat open roof is partially or completely surrounded by houses.

In considering the kiva court shown below it is quite possible that the houses were occupied by a group of closely related families, perhaps a small clan. In the high rear wall nine doorways can be seen. Each door opened into an individual room that had no side or rear doors. In these small, cell-like rooms the people slept and stored their possessions.

The active life of the people from these houses was in the open court and on surrounding roofs. There was ample room for all and it was here that they cooked, ate, worked, and played. The overhanging cave roof sheltered the entire village from the elements and there was little need for the people to use the small dark rooms except at night. There was little privacy for individual families; probably all of the residents of this court area lived together like one very large family.

About twenty rooms seem to have opened into this kiva court. Certainly it should not be considered that there were that many individual families. But it is evident that a large number of people occupied the rooms and shared the open court. In the left foreground can be seen the hatchway of a second kiva. The roof of this kiva formed another court which was surrounded by another group of rooms much like those shown at the right.

The kiva itself should not be tied too closely to the clan or group of families living around it. Customs in some of the present-day Indian Pueblos lead to the belief that a kiva was used by a religious society and men from other parts of the village and other clans could have been members of this ceremonial group. The kiva may have belonged to the clan which lived around it and may have been taken care of by the men of this clan. But its ceremonies would have been conducted by a religious society to which belonged men of various clans.