  Some of Dionysius’ later medieval interpreters suggest that God possesses the attributes of creatures in their most proper and ideal form, but Dionysius himself does not suggest this. Instead, the most proper object of the names is the highest creature. The exemplary instances of “goodness,” “being,” and “life,” for example, are the highest of the angels or intelligible minds, as Dionysius also calls them. For this reason, Dionysius frequently refers to this type of name as an “intelligible name.” He incorporates into the number of intelligible names the traditional Neoplatonic intelligible categories: being, identity, difference, rest, and motion, as well as the Neoplatonic triad of being, life, and intellect. The fact that God transcends the proper meaning of these names does not mean that he ought to be called “non-being,” “non-life,” or “non-intellect.” Dionysius prefers simply to say that God is “over being,” “over life,” and “over intellect.”