  Strictly speaking, all of the theological works except for the Theological Representations devote themselves to divine names or names for the godhead. But Dionysius devotes his second theological treatise, entitled On the Divine Names only to a particular kind of divine name. This kind of name describes a third distinction within the godhead (in addition to the distinction of persons and of personal attributes): the distinction into the multiple attributes of the godhead as a whole. Though the names apply to the godhead as a whole, and so refer to it as a unity, each name is different and so, taken together, they differentiate the godhead. The implicit distinction between the unity of the godhead and the multiplicity of the names is reflected in the very structure of the names themselves. Each name includes the same prefix: “over-”, or hyper- in Greek, which indicates the unity of the godhead to whom the names are applied. But each name is different, indicating the self-multiplication of the godhead. The result is a set of names like “over-good,” “over-being,” and “over-life.” Occasionally, Dionysius also makes use of a second, equivalent prefix: “pre-” or pro- in Greek. God is “pre-good,” and “pre-being,” meaning that he has the attributes of creatures in a way that transcends both creature and attribute. The “over-” and “pre-” prefixes must be applied strictly to the names when they are used of God in himself. On the other hand, when the names are used only of God as cause, the prefixes may be left off, since the causality of God is already a procession into the differentiation properly signified by each of the different names.