emotionalism, as a result of which there appears that introspective morbidity and neurasthenia, which adheres almost inevitably to all priests at all times: with regard, however, to the remedy which they themselves have invented for this disease--the philosopher has no option but to state, that it has proved itself in its effects a hundred times more dangerous than the disease, from which it should have been the deliverer. Humanity itself is still diseased from the effects of the naïvetés of this priestly cure. Take, for instance, certain kinds of diet (abstention from flesh), fasts, sexual continence, flight into the wilderness (a kind of Weir-Mitchell isolation, though of course without that system of excessive feeding and fattening which is the most efficient antidote to all the hysteria of the ascetic ideal); consider too the whole metaphysic of the priests, with its war on the senses, its enervation, its hair-splitting; consider its self-hypnotism on the fakir and Brahman principles (it uses Brahman as a glass disc and obsession), and that climax which we can understand only too well of an unusual satiety with its panacea of _nothingness_ (or God:--the demand for a _unio mystica_ with God is the demand of the Buddhist for nothingness, Nirvana--and nothing else!). In sacerdotal societies _every_ element is on a more dangerous scale, not merely cures and remedies, but also pride, revenge, cunning, exaltation, love, ambition, virtue, morbidity:--further, it can fairly be stated that it is on the soil of this _essentially dangerous_ form of human society, the sacerdotal form, that man really becomes for the first time an _interesting animal_, that it is in this form that the soul of man has in a higher sense attained _depths_ and become _evil_--and those are the two fundamental forms of the superiority which up to the present man has exhibited over every other animal. 7.