daevas in Iran both took place "so late that the associated terms cannot be considered a feature of Indo-Iranian religious dialectology". The view popularized by Nyberg, Jacques Duchesne-Guillemin, and Widengren of a prehistorical opposition of *asura/daiva involves "interminable and entirely conjectural discussions" on the status of various Indo-Iranian entities that in one culture are asuras/ahuras and in the other are devas/daevas (see examples in the Younger Avesta, below). In scripture In Zoroaster's revelation In the Gathas, the oldest texts of Zoroastrianism and credited to Zoroaster himself, the daevas are not yet the demons that they would become in later Zoroastrianism; though their rejection is notable in the Gathas themselves. The Gathas speak of the daevas as a group, and do not mention individual daevas by name. In these ancient texts, the term daevas (also spelled 'daēuuas') occurs 19 times; wherein daevas are a distinct category of "quite genuine gods, who had, however, been rejected". In Yasna 32.3 and 46.1, the daevas are still worshipped by the Iranian peoples. Yasna 32.8 notes that some of the followers of Zoroaster had previously been followers of the daevas; though, the daevas are clearly identified with evil (e.g., Yasna 32.5). In the Gathas, daevas are censured as being incapable of discerning truth (asha-) from falsehood (druj-). They are consequently in "error" (aēnah-), but are never identified as drəguuaṇt- "people of the lie". The conclusion drawn from such ambiguity is that, at the time the Gathas were composed, "the process of rejection, negation, or daemonization of these gods was only just beginning, but, as the evidence is full of gaps and ambiguities, this impression may be erroneous". In Yasna 32.4, the daevas are revered by the Usij, described as a class of "false priests", devoid of goodness of mind and heart, and hostile to cattle and husbandry (Yasna 32.10–11, 44.20). Like the daevas that they follow, "the Usij are known throughout the seventh region of the earth as the offspring of aka mainyu, druj, and arrogance. (Yasna 32.3)". Yasna 30.6 suggests the daeva-worshipping priests debated frequently with Zoroaster, but failed to persuade him. In the Younger Avesta In the Younger Avesta, the daevas are unambiguously hostile entities. In contrast, the word daevayasna- (literally, "one who sacrifices to daevas") denotes adherents of other religions and thus still preserves some semblance of the original meaning in that the daeva- prefix still denotes "other" gods. In Yasht 5.94