The separation of religious and “ethnic” or social identities is notable in the religio-historical textual narratives of YHWH- and Mazda-worship (as well as other religions deemed monotheistic) and appears to have been integral to the social and spatial mobility of these religions. Despite the conflation of, or interconnection between, these identities among modern Jewish and Zoroastrian communities, the Avestan and Hebrew texts are explicit concerning the respective names of societies and religions. Further, it seems important to these narratives that the Israelites and Aryans did not always “have” or practice the religions of YHWH and Ahura Mazda, but “received” them at some point in their (religio-) histories. This is significant to understanding the role of texts deemed religious and narratives of “prophet-founders” in these religions: in order for these tools to function to preserve and build religious communities centered around Ahura Mazda or YHWH, they must be adopted and used by a people. In strategically responsive mobile pastoralist societies, it is reasonable to assume that the standards by which such tools would be judged “useful” would be pragmatically high. Like the absence of monumental architecture and lasting works of art, it is logical to assume that the creation of texts deemed religious must have returned cultural evolutionary dividends in order to survive in such an environment.