60.  To love mankind for god’s sake—­this has so far been the noblest and remotest sentiment to which mankind has attained.  That love to mankind, without any redeeming intention in the background, is only an additional folly and brutishness, that the inclination to this love has first to get its proportion, its delicacy, its gram of salt and sprinkling of ambergris from a higher inclination—­whoever first perceived and “experienced” this, however his tongue may have stammered as it attempted to express such a delicate matter, let him for all time be holy and respected, as the man who has so far flown highest and gone astray in the finest fashion!

61.  The philosopher, as we free spirits understand him—­as the man of the greatest responsibility, who has the conscience for the general development of mankind,—­will use religion for his disciplining and educating work, just as he will use the contemporary political and economic conditions.  The selecting and disciplining influence—­destructive, as well as creative and fashioning—­which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection.  For those who are strong and independent, destined and trained to command, in whom the judgment and skill of a ruling race is incorporated, religion is an additional means for overcoming resistance in the exercise of authority—­as a bond which binds rulers and subjects in common, betraying and surrendering to the former the conscience of the latter, their inmost heart, which would fain escape obedience.  And in the case of the unique natures of noble origin, if by virtue of superior spirituality they should incline to a more retired and contemplative life, reserving to themselves only the more refined forms of government (over chosen disciples or members of an order), religion itself may be used as a means for obtaining peace from the noise and trouble of managing Grosser affairs, and for securing immunity from the unavoidable filth of all political agitation.  The Brahmins, for instance, understood this fact.  With the help of a religious organization, they secured to themselves the power of nominating kings for the people, while their sentiments prompted them to keep apart and outside, as men with a higher and super-regal mission.  At the same time religion gives inducement and opportunity to some of the subjects to qualify themselves for future ruling and commanding the slowly ascending ranks and classes, in which, through fortunate marriage customs, volitional power and delight in self-control are on the increase.  To them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude.  Asceticism and Puritanism are almost indispensable means of educating and ennobling a race which seeks to rise above its hereditary baseness