  By contrast, leaving behind dependents who would now have no support in the midst of life’s catastrophes and would be in want of the necessities of life does cause a ‘very natural bite’ and stirs tears in the sensible man (25.1 ff.). But this pain will not be ‘great’, since such a man’s dependents will feel good about his life and accomplishments, as will he himself; he will plan for the care of his dependents and appoint guardians for them. If one is so foolish as not to do this, it is still foolish to worry about others’ misfortunes which would occur after one has left one’s own behind. The thought of dying in a foreign country, especially if one leaves behind close relatives at home, causes a ‘natural bite’ even to thinking men. But this should be only a ‘prick’, not a great pain (25.37 ff.). On the other hand, Philodemus shows no sympathy with various other fears, such as dying in one’s bed rather than in battle, dying while in poor physical condition, or having only a modest funeral. To this list is added the fear of dying at sea: this is not worse than any other death, and what happens to one’s body is not worse at sea than elsewhere. It is how one lives one’s life that matters, not the manner of one’s death: if one dies at sea in a battle worthy of memory by future generations, or in search of learning, or for one’s friends’ sake, these are all worthwhile; but if one has spent one’s life at sea in search of mercantile profit, that is pitiable (32.31 ff.). The same considerations apply to those sentenced to death, whether deservedly or undeservedly (33.37 ff.), and to those pained at the prospect of not being remembered after their death (35.34 ff.).