In the Zoroastrian literature of the medieval period, but apparently also perceived by adherents of other faiths, Iranianness remained synonymous with Zoroastrianism. In these texts, other religions are not seen as "unzoroastrian", but as un-Iranian. This is a major theme in the "Ayadgar i Zareran" 47, where "ērīh" "Iranianess" is contrasted with "an-ērīh", and "ēr-mēnišnīh" "Iranian virtue" is contrasted with "an-ēr-mēnišnīh". The Dadestan i Denig ("Dd." 40.1-2) goes further, and recommends death for an Iranian who accepts a non-Iranian religion ("dād ī an-ēr-īh"). Moreover, these medieval texts elevate the Avesta's mythical "Airyanem Vaejah" (MP: "ērān-wez") to the center of the world ("Dd". 20.2), and give it a cosmogonical role, either ("PRDd." 46.13) where for all plant life is created, or ("GBd". 1a.12) where animal life is created. Elsewhere (WZ 21), it is imagined to be the place where Zoroaster was enlightened. In "Denkard" III.312, humans are imagined to have first all lived there, until ordered to disperse by Vahman und Sros. This ties in with an explanation given to a Christian by Adurfarnbag when asked why Ohrmazd only sent his religion to Ērānšahr. Not all texts treat Iranianness and Zoroastrianism as synonymous. "Denkard" III.140, for instance, simply considers Zoroastrians to be the better Iranians.