Basil of Caesarea : Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded lightly. Indulging in unrestrained and immoderate laughter is a sign of intemperance, of a want of control over one's emotions, and of failure to repress the soul's frivolity by a stern use of reason. It is not unbecoming, however, to give evidence of merriment of soul by a cheerful smile, if only to illustrate that which is written: "A glad heart makes a cheerful countenance," but raucous laughter and uncontrollable shaking of the body are not indicative of a well-regulated soul, or of personal dignity, or self-mastery. This kind of laughter Ecclesiastes also reprehends as especially subversive of firmness of soul in the words: "Laughter I counted error," and again, "As the crackling of thorns burning under a pot, so is the laughter of fools." Moreover, the Lord appears to have experienced those emotions that are of necessity associated with the body, as well as those that betoken virtue, as, for example, weariness and compassion for the afflicted; but, so far as we know from the story of the gospel, he never laughed. On the contrary, he even pronounced those unhappy who are given to laughter. — THE LONG RULES 17 Jerome : "I said of laughter, It is madness! And of joy, What does it accomplish?" Wherever we read "madness" the Hebrew text has "molal", which Aquila took to be "planesin", that is 'delusion' [Hier.. "error"], Symmachus has "thorubon", 'commotions' [Hier.. "tumultus".]. But the Septuagint and Theodotion as in many places, so too in this, also agree and translate it as "periphoran", which we, expressing word for word, can call 'revolution'. [Hier.. "circumlationem".] Those men therefore, who are carried around on the 'breeze' of all doctrines, are unstable and fluctuate between interpretations. Thus those who guffaw with that laugh, which the Lord says must be muted in holy weeping, are seized by the delusion of time and its whirlwind, not understanding the disaster that their sins will cause, nor bewailing their former faults, but thinking that brief joys are going to be perpetual. Then they exult in these, which are more worthy of lamentation than joy. Heretics also believe this, who agree with false doctrines and promise themselves happiness and prosperity. — Commentary on Ecclesiastes Leander of Seville : Let your rejoicing of the heart in God be calm and moderate, in accordance with the words of the apostle: "Rejoice in the Lord always; again, I say, rejoice." In another place, he says, "The fruit of the spirit is joy." Such happiness does not disturb the mind with the base act of laughter but lifts the soul to the place of rest that is above where you can hear "Enter into the joy of your master." One can usually tell what is in a nun's heart by her laughter. A nun would not laugh impudently if her heart were pure. A man's face is the mirror of his heart: a nun does not laugh wantonly unless she is wanton in her heart. "Out of the abundance of the heart," says the Lord, "the mouth speaks";9 likewise, the face of a nun laughs from the abundance of a vain heart. See what is written about this: "Of laughter I said: 'Mad!' and of mirth: 'What good does this do?' " And again, in the same place: "Let laughter be mingled with sadness, and the end of joy may be sorrow." And the Lord says, "Blessed are they who mourn, for they shall be comforted." And the apostle spoke the truth to those insanely joyful: "Let your laughter be turned into mourning." Flee laughter, therefore, sister, as a sin and change temporal joy into mourning, that you may be blessed if you grieve that you are a sojourner in the world; for those who mourn, according to God, are blessed and shall be comforted. — THE TRAINING OF NUNS 21