The graces, divinities of antiquity, are one of the most beautiful allegories of the Greek mythology. As this mythology always varied according either to the imagination of the poets, who were its theologians, or to the customs of the people, the number, names, and attributes of the graces often change; but it was at last agreed to fix them as three, Aglaia, Thalia, and Euphrosyne, that is to say, sparkling, blooming, mirthful. They were always near Venus. No veil should cover their charms. They preside over favors, concord, rejoicings, love, and even eloquence; they were the sensible emblem of all that can render life agreeable. They were painted dancing and holding hands; and every one who entered their temples was crowned with flowers. Those who have condemned the fabulous mythology should at least acknowledge the merit of these lively fictions, which announce truths intimately connected with the felicity of mankind. GRACE (OF). SECTION I. This term, which signifies favor or privilege, is employed in this sense by theologians. They call grace a particular operation of God on mankind, intended to render them just and happy. Some have admitted universal grace, that which God gives to all men, though mankind, according to them, with the exception of a very small number, will be delivered to eternal flames: others admit grace towards Christians of their communion only; and lastly, others only for the elect of that communion. It is evident that a general grace, which leaves the universe in vice, error, and eternal misery, is not a grace, a favor, or privilege, but a contradiction in terms. Particular grace, according to theologians, is either in the first place "sufficing," which if resisted, suffices not--resembling a pardon given by a king to a criminal, who is nevertheless delivered over to the punishment; or "efficacious" when it is not resisted, although it _may be_ resisted; in this case, they just resemble famished guests to whom are presented delicious viands, of which they will surely eat, though, in general, they may be supposed at liberty not to eat; or "necessary," that is, unavoidable, being nothing more than the chain of eternal decrees and events. We shall take care not to enter into the long and appalling details, subtleties, and sophisms, with which these questions are embarrassed. The object of this dictionary is not to be the vain echo of vain disputes. St. Thomas calls grace a substantial form, and the Jesuit Bouhours names it a _je ne sais quoi_; this is perhaps the best definition which has ever been given of it.