opposes the idea that Assyrian identity only emerged in the 19th century, noting that modern Christians in northern Mesopotamia saw themselves as descendants of the ancient Assyrians long before the discovery of ancient sites and visits by foreign missionaries, as can for instance be gathered from the accounts of Horatio Postgate. Some opponents to Assyrian continuity, such as Becker, have argued that the rich Christian literature from the Sasanian period connecting with ancient Assyria was simply based on the Bible, rather than actual remembrance of ancient Assyria, despite several figures appearing in the tales, such as Esarhaddon and Sargon II, barely being mentioned in the Bible. The texts are also very much a local Assyrian phenomenon, given that the historical accounts presented in them are at odds with those of other historical writings of the Sasanian Empire. Names clearly reminiscent of those used by Assyrians in the Neo-Assyrian Empire continued to be used at Assur throughout the post-imperial period, at least until the 3rd century AD. Some opponents to Assyrian continuity, such as David Wilmshurst, hold that ancient Assyrian names ceased being used in the Christian period and that this in turn was evidence of a lack of continuity. There is some evidence of continued use of names with explicit ancient Mesopotamian connections in the Christian period; Arabic-language records from 13th-century Rumkale for instance record a man by the name Nebuchadnezzar (rendered Bukthanaṣar in the Arabic text), a relative of a Patriarch of the Syriac Orthodox Church named Philoxenus Nemrud (also a name with ancient Assyrian connections, deriving either from Nimrud or Nimrod); both of these names are also however mentioned in the Bible. Modern Assyrian authors, such as Odisho Malko Gewargis, contend that a decrease in ancient pagan names invoking gods such as Ashur, Nabu and Sîn is hardly surprising given the Christianization of the Assyrians; similar cases of native names being increasingly replaced by Biblically-derived names are also known from numerous other Christianized peoples. Modern Assyrians consider opposition to Assyrian continuity to be offensive and associate it with other historical forms of oppression against them. Sargon Donabed, for instance, considers the use of terms such as "Chaldeans", "Syrian", "Syriacs", "Arameans", or more extremely "Arab Christians", "Kurdish Christians" and "Turkish Christians", to be harmful as they add to division and confusion in regard to identity and are "clearly reflective of modern political parlance". These views are partly attributable to