This way, he can support, protect, compel, correct, and discipline them. He needs to defend his followers, his herd against healthy people and their envy. He must be the original and natural opponent and critic of all hard, violent and predatory element and forces. The ascetic priest is the more refined animal, who despises more capably as it hates. He isolates the image of the ascetic priest as one who brings or pretends to bring ointments and balm for the sick and suffering. But in so doing, he must first inflict wounds, then eases that wound while poisoning it. He knows well how to do it as the seasoned magician and animal trainer, in whose company everything sound and healthy necessarily becomes sick and foul. He even defends his sick herd in a strange way against wickedness, scheming and malicious among the herd itself. He fights shrewdly, hard and deceptively against anarchy and self-dissolution even within the herd. What he originates, he ignites. Soon, the whole herd blows up and...

While every suffering person instinctively look for the cause or agent of his suffering. The ascetic priest seeks living persons on whom he can unload his feelings in order to obtain relief from his mountains of resentment, revenge and similar torments. It his instinct to strike back as a merely reactive and protective measure or reflex.He needs them for emotional release and he must pretend utterly in order to produce it. He passes his guilt and vileness to others, assaults their past and present, look for what is dark and painful in these in indicating what needs to be healed. Finding cause, he blames it on others and thus keeps them forever bound to their guilt and to their need for his control (Nietzsche).
Bibliography

Nietzsche, Friedrich. Walter Kaufmann, editor. On the Genealogy of Morals (Vintage). Random House, Inc., 1967