V.--Further, whoever works for the good of the state, works with Right as his end. This may be shown as follows. Right is that proportion of man to man as to things, and as to persons, which, when it is preserved, preserves society, and when it is destroyed, destroys society.[222] The description of Right in the Digest does not give the essence of right, but only describes it for practical purposes.[223] If therefore our definition comprehends well the essence and reason of Right, and if the end of any society is the common good of its members, it is necessary that the end of all Right is the common good, and it is impossible that that can be Right, which does not aim at the common good. Therefore Cicero says well in the first book of his _Rhetoric_: "Laws must always be interpreted for the good of the state."[224] If laws do not aim at the good of those who live under them, they are laws only in name; in reality they cannot be laws. For it behoves them to bind men together for the common good; and Seneca therefore says well in his book "on the four virtues:" "Law is the bond of human society."[225] It is therefore plain that whoever aims at the good of the state, aims at the end of Right; and therefore, if the Romans aimed at the good of the state, we shall say truly that they aimed at the end of Right. [Footnote 222: Cf. Aristotle, _Ethics_, v. 6.] [Footnote 223: "Jus est ars boni et æqui." L. 1, fr. _Dig. De Justitia et Jure_, i. 1.--(W.)] [Footnote 224: _De Invent._ i. 38.--(W.)] [Footnote 225: Not Seneca, but Martin, Bp. of Braga, [dagger symbol]580.--(W.) V. _Biog. Univ._] That in bringing the whole world into subjection, they aimed at this good, their deeds declare. They renounced all selfishness, a thing always contrary to the public weal; they cherished universal peace and liberty; and that sacred, pious, and glorious people are seen to have neglected their own private interests that they might follow public objects for the good of all mankind. Therefore was it well written: "The Roman Empire springs from the fountain of piety."[226] [Footnote 226: "_Romanum imperium de fonte nascitur pietatis._"--(WITTE.) He has not been able to trace the saying.] But seeing that nothing is known of the intention of an agent who acts by free choice to any but the agent himself, save only by external signs, and since reasonings must be examined according to the subject matter (as has already been said), it will be sufficient on this point if we set forth proofs which none can doubt, of the intention of the Roman people, both in their public bodies and individually.