Haw-hawl-po-goot (Merriam only). Existence possible.
Hol-wah-poo-koot (Merriam only). Existence possible.
Oo-yoo-hah-no-mah (Merriam only). Existence possible.
Kalau-yomi (Kroeber only). Existence possible.
Kitsin-pukut (Kroeber only). Existence possible.
Shanak-yomi-pukut (Kroeber only). Existence possible.
Tsukeliwa-pukut (Kroeber only). Existence possible.
Reviewing the above compilation, we find four villages the existence, size, and importance of which are beyond reasonable doubt. There are five the names of which were known to the informants of all three ethnographers, or can be found in the mission records. Hence their existence can be accepted without serious question. Eight others were located by two, but not three, ethnographers. The probability of their actual, aboriginal existence is not high but on the other hand there is no clear reason for excluding them. Four can be omitted from further consideration on the ground that they were camp sites or were founded after 1850. Nine are reported by only one investigator, and therefore all confirmation of their status is lacking. It is quite unlikely that each of these was a permanent aboriginal village. On the other hand, the fact that even one informant remembered the name is presumptive evidence for existence of some sort. As a purely empirical device, in order to settle the matter, let us assume that each of the nine names represents a small village of 20 inhabitants.
With respect to the size of the villages we suffer from a complete lack of any direct information. By comparison with the rancherias around Clear Lake and in Alexander Valley we could consider that the four large towns contained 200 persons apiece. The five highly probable villages are likely to have been larger than many others, and may have contained 100 each. To the eight reasonably sure, but by no means certain, places we may ascribe 50 persons each. The nine doubtful ones can certainly be covered by a total of 200. The aggregate, then, is 1,900.
In default of further ethnographic help we must fall back on mission data. In the records of San Francisco, Solano, and San Rafael it is possible to find baptisms assigned to the following recognized villages: Coyome, Loknoma (Lah-ki-yo-me-po-goot), Aloquiomi (Al-lok-yo-me-po-goot), Oleyome, Tuleyome, and Lupuyome. These names are no doubt more or less generic in character in that the missionaries were using them to apply to the larger villages or even subtribes. We would not expect them to conform in detail to any of the lists supplied by modern ethnographers. The total baptism number may, however, be taken as covering the area as a whole.