And Tullius is in harmony with this in his book On Old Age.

And putting aside the figurative sense which Virgil holds in the AEneid concerning this different progress of the ages, and letting that be which Egidius the hermit mentions in the first part On the Government of Princes, and letting that be to which Tullius alludes in his book Of Offices, and following that alone which Reason can see of herself, I say that this first age is the door and the path through which and along which we enter into our good life, And this entrance must of necessity have certain things which the good Nature, which fails not in things necessary, gives to us; as we see that she gives to the vine the leaves for the protection of the fruit, and the little tendrils which enable it to twine round its supports, and thus bind up its weakness, so that it can sustain the weight of its fruit.

Beneficent Nature gives, then, to this age four things necessary to the entrance into the City of the Good Life.

The first is Obedience, the second Suavity, the third Modesty, the fourth Beauty of the Body, even as the Song says in the first section of this part.

It is, then, to be known that like one who has never been in a city, who would not know how to find his way about the streets without instruction from one who is accustomed to them, even so the adolescent who enters into the Wood of Error of this life would not know how to keep to the good path if it were not pointed out to him by his elders.
Neither would the instruction avail if he were not obedient to their commands, and therefore at this age obedience is necessary.