one hand, and the malicious demon on the other". He did not directly rebut the charge of implying that the evil demon was omnipotent, but asserted that simply describing something with "some attribute that in reality belongs only to God" does not mean that that something is being held to actually be a supreme God. According to Janowski, "The alleged distinction between the respective powers of God and the evil genius that escaped the attention of the two theologians also escaped the attention of a host of distinguished Cartesian scholars (Alquié, Beck, Brehier, Chevalier, Frankfurt, Gilson, Kenny, Laporte, Kemp-Smith, Wilson), who, only seldom interested in interpreting Descartes' philosophy through the prism of doctrinal orthodoxy, also insist on the omnipotence of the evil genius." He further claims that the reason for this is that there is progression through the First Meditation, leading to the introduction of the concept of the evil genius "which crowns the process begun at the outset of the Meditations." However, it is not quite so straightforward. For example, Wilson notes that "Gouhier has shown, the hypothesis of the malign spirit takes over from that of the Deceiving God from the end of the First Meditation to the beginning of the Third—where the latter figure is resubstituted without comment or explanation. As Gouhier has also noted, the summary of 'doubts' in the concluding passage ... does not include mention of mathematical propositions—which are not again brought into discussion until the Third Meditation." She adds in the accompanying footnote that, even if one has to concede that the text doesn't reveal any sharp distinction between the power hypothetically ascribed to the 'malignant spirit' and that genuinely attributable to God, "Gouhier's observation is essentially accurate, and useful in understanding the rhetoric and organization of the first three Meditations. It may also have some deeper significance, because of the association ... of the possibility of deception in mathematics with the doctrine of the creation of the eternal truths." Similarly, Kenny who does say that the evil genius is substituted for that of the deceitful God "simply because it is less offensive and less patently incoherent", for "The content of the two hypotheses is the same, namely that an omnipotent deceiver is trying to deceive", goes on to note that, "If the two hypotheses differ at all, it is the first that is more skeptical than the second. God ... may have