Here it is worth while to point out again how misleading it is to treat accidentally associated features of a given system as functionally correlated. The Urabunna system, like that of other tribes, is not an organically unified whole. Thus, over and above the usual trait of bifurcate merging, we find the feature that a grandparent and grandchild use a common term in addressing each other. This reciprocity is often referred to as characteristic of ‘classificatory systems’. It is nothing of the kind. In North America it occurs precisely in systems lacking the classificatory principle altogether. Apart from this, there is no manifest connection between the principles of grouping together relatives of alternate generations and the principle of classing under one head relatives of the same generation and side of the family. The mere fact that kinsfolk are united whom we happen to separate in nomenclature is a purely negative and insufficient reason for postulating an essential relationship between two modes of classification. Finally, there are a number of Asiatic tribes whose systems reveal the essentials of the Dakota principle. At least a close approximation occurs in the nomenclature of the Gilyak of the Amur River country, where, except for the grouping together of father’s and mother’s sister, the two parental lines are kept apart while on either side the customary merging takes place.[31] The system of the Tamil, as Morgan emphatically pointed out, is almost identical with that of the Seneca Iroquois.[32] The essential resemblance to this type of the Toda,[33] Singhalese and Vedda[34] terminologies has since been established.