Altogether too much has been made of inhibition, anyway, as a sign of mentality, for it is not even characteristic of the human species.  The well-trained dog inhibits in the presence of the most enticing stimulations of the kitchen.  And it is also true that one race, at least—­the American Indian—­makes inhibition of the most conspicuous feature in its system of education.  From the time the ice is broken to give him a cold plunge and begin the toughening process on the day of his birth, until he dies with out a groan under torture the Indian is schooled in the restraint of his impulses.  He does not, indeed, practice our identical restraints, because his traditions and the run of his attention are different; but he has a capacity for controlling impulse equal to our own.

Another serious charge against the intelligence of the lower races is lack of the power of abstraction.  They certainly do not deal largely in abstraction, and their languages are poor in abstract terms.  But there is a great difference between the habit of thinking in abstract terms and the ability to do so.

The degree to which abstraction is employed in the activities of a group depends on the complexity of the activities and on the complexity of consciousness in the group.  When science, philosophy, and logic, and systems of reckoning time, space, and number are taught in the schools; when the attention is not so much engaged in perceptual as in deliberate acts; and when thought is a profession, then abstract modes of thought are forced on the mind.  This does not argue absence of the power of abstraction in the lower races, or even a low grade of ability, but lack of practice.  To one skilled in any line an unpracticed person seems very stupid; and this is apparently the reason why travelers report that the black and yellow races have feeble powers of abstraction.  It is generally admitted, however, that the use of speech involves the power of abstraction, so that all races have the power in some degree.  When we come further to examine the degree in which they possess it, we find that they compare favorably with ourselves in any test which involves a fair comparison.

The proverb is a form of abstraction practiced by all races, and is perhaps the best test of the natural bent of the mind in this direction, because, like ballad poetry, and slang, proverbial sayings do not originate with the educated class, but are of popular origin.  At the same time, proverbs compare favorably with the mots of literature, and many proverbs have, in fact, drifted into literature and become connected with the names of great writers.  Indeed, the saying that there is nothing new under the sun applies with such force and fidelity to literature that, if we should strip Hesiod and Homer and Chaucer of such phrases as “The half is greater than the whole,” “It is a wise son that knows his own father” (which Shakespeare quotes the other end about), and “To make a virtue of necessity,” and if we should further eliminate from literature the motives and sentiments also in ballad poetry and in popular thought, little would remain but form.