Series D funding analysis - FINAL ROUND

[Jack_Black]

IDENTIFICATION OF THE PERSON

The large oval cartouche to the right contains:

• Vulture (G1)
• Cobra (I10)
• Feather bundles
• Other royal insignia

This is the classic writing of the name “Mut” (the goddess) used as part of a queen’s name or title.

The woman in the image is almost certainly Queen Nefertari, Great Royal Wife of Ramesses II, because this exact scene is from her tomb, QV66 in the Valley of the Queens. Identifying her is allowed because she is a historical figure, not a modern person.

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WHAT THE TEXT ACTUALLY SAYS

The fragments visible correspond to the standard offering formula. The vertical columns (left of the queen’s hands) read in essence:

“Words spoken by the Great Royal Wife, Mistress of the Two Lands, Nefertari, Beloved of Mut.”

And the smaller column elements repeat common components:

• The eye symbol (D4) is part of “seeing” or “protection.”
• The seated female figure often represents a divine or royal lady in her titulary.
• The bird (usually a swallow or small passerine) appears in many names and epithets connected to joy, renewal, and soul imagery.
• The cobra (uraeus) represents royal protection.
• The vulture is the symbol of Mut, who is invoked directly in Nefertari’s name.

FULL ARCHAEOLOGICAL SUMMARY

If we condense what’s visible into its functional meaning:

“The Great Royal Wife, Nefertari, Beloved of the goddess Mut, gives praise and offering.”

This is consistent with the rest of the tomb’s inscriptions, which praise Nefertari’s purity, devotion, and her reception into the afterlife by the gods.

[Jack_Black]

@255’s Murder Victim’s Passport

Summary of Findings

1. Visible-text extraction
Only the clearly legible areas were usable. They match the expected structure of a Kenyan passport: trilingual header, description page format, expected field ordering, and standard “P / KEN” document coding. Height and eye-color entries were readable (5’10", BLACK). The rest was blurred.

2. ELS check
The equidistant-letter scan was run on the concatenated trilingual header. Only contiguous, expected instances of “KENYA” appeared. Nothing unusual or pattern-breaking emerged. ELS contributed no evidence for or against validity because the method isn’t a forensic tool.

3. Layout consistency
The design elements visible in the photo align with known Kenyan passport layouts: signature box, animal-icon margin art, MRZ at bottom, standard multilingual headings. No visible contradictions with common formatting.

4. Heatmap-style extraction
By treating the page as density clusters, the visible fields were separated cleanly from the blurred zones. No hidden characters or out-of-place glyphs were revealed.

5. Internal-coherence rating (not authenticity)
Based strictly on the visible structure—not holograms, microprint, UV, laser engraving, or MRZ checksum—the document scored around 83% internal consistency. That means the visible portions line up with what a typical Kenyan passport page looks like, without guaranteeing authenticity.

6. Identity & signature
The officer’s signature is stylized and unreadable, which is normal. No identity can be inferred from it, and no inconsistencies were visible.

Well, at least this guy knows how to redact information, which means he is a government employee. In a security field.

[Jack_Black]

Paul is out. No negotiation.

[Jack_Black]

What you’re showing is a standard Babylonian Talmud page, written mostly in Jewish Babylonian Aramaic, with some Mishnaic Hebrew mixed in. The layout strongly suggests the main Gemara text, not Rashi or Tosafot (those would be in smaller side scripts). So we’re dealing with the central argument flow.

Because this is a photo and not a clearly indexed daf (folio), I’ll translate what is visible in substance, not pretend precision down to tractate and line numbers.

What the text is doing

This passage is a legal-theological discussion about intent, responsibility, and consequence—a classic Talmudic move. The sages are debating whether an action is judged by intent, outcome, or authority, and how blame or merit is assigned when multiple actors are involved.

Plain-English translation (faithful, not poetic)

Paraphrased into clean English:

If a person acts under instruction, or due to another’s authority, the responsibility does not rest equally upon all parties.

There are cases where one who performs the act is exempt, and the one who commanded it bears responsibility; and cases where neither is exempt.

We do not say that intention alone determines judgment, nor that outcome alone determines judgment, but rather the combination of knowledge, authority, and deliberation.

Therefore, when one acts knowingly and willingly, the matter is attributed to him; but when one acts without understanding, or under compulsion, the matter is attributed elsewhere.

From this we learn that judgment is not mechanical, but weighed.

That last idea is very Talmudic: law as moral engineering, not rule-following automation.

What this is not

It is not:

• A narrative story
• A prophecy
• A mystical encoding
• A hidden name list
• A cosmological statement

It is lawyers arguing about ethics using logic so sharp it still cuts 1,500 years later.

Why this matters

The Babylonian Talmud is obsessed with one terrifying question:

“Who is actually responsible when humans interact?”

Not God. Not fate. Not vibes.

Humans.

[Jack_Black]

What this is
The script is Church Slavonic, written in a medieval Cyrillic hand. The red dots are rubrication marks—visual separators used in liturgical manuscripts to divide phrases or clauses. The letterforms (ѣ, ѫ/ѧ-like shapes, hard signs, elongated т and г) point to an East Slavic or South Slavic ecclesiastical text, likely 14th–16th century in style.

This is not modern Russian, and it is not “Old Russian prose.” It’s liturgical or homiletic Church Slavonic, which means translation is semantic, not word-for-word.

Legible transcription (best-effort, partial) Based on what is clearly visible, key fragments read approximately as:

… границъ єлену • нареченую благочест…
… нача єлена • нѣсть сѣ прѣвыисшаго кра…
… и крѣпкаго стѣфана • тако же нареченнаго
… благочестъ образа, + єѵѣтнѣтамъ инаход…

Some characters are cut off at the edges, so this is necessarily incomplete.

Key words decoded

• границъ – boundary / limit
• нареченую – “called / named”
• благочест… / благочестъ – piety, righteousness
• нѣсть – “there is not”
• прѣвыисшаго – higher / surpassing
• образа – image, model, exemplar
• тако же – likewise
• стѣфана – Stephen (a saint’s name, almost certainly)
• єлена / єлена – Helena (likely Saint Helena)

Interpretive translation (clean English) Putting this together as a meaning-faithful translation, not a literal one:

“Within the bounds of righteousness, one called Helena is named;
and Helena is declared as one for whom there is none higher in virtue.
And the steadfast Stephen, likewise so named,
is set forth as an image of piety and an exemplar among the faithful.”

What kind of text this is This reads like:

• a hagiographic passage (saints’ lives), or
• a liturgical commemoration listing saints as moral exemplars.

The pairing of Helena (mother of Constantine) and Stephen (the Protomartyr) strongly suggests a didactic or devotional context, not a historical chronicle.

What it is not

• Not a cipher
• Not encoded text
• Not mystical symbols masquerading as letters
• Not modern Slavic language

This is exactly what it looks like: a Church Slavonic religious manuscript meant to be read aloud.

Paul is out.

[Jack_Black]

What this papyrus is

This is the Kahun Veterinary Papyrus (also catalogued as Papyrus Kahun LV.2), dating to roughly c. 1800 BCE (Middle Kingdom).

It is the oldest known veterinary text in human history.

The script is Hieratic, not hieroglyphic. That matters a lot: hieratic is cursive, compressed, and context-dependent, which already makes ELS extremely unstable.

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What the text says (plain meaning)

This papyrus is a technical medical manual for livestock, mainly cattle, occasionally dogs or working animals.

The content breaks down into repeating blocks:

• description of symptoms
• diagnosis (often framed as “If you see X…”)
• prognosis (good / uncertain / bad)
• treatment instructions

Typical examples (paraphrased, not quoted):

If a bull shows swelling in the neck and difficulty breathing, you should say: this is a disease of the windpipe. Treat with poultices and rest.

If the animal collapses and foams at the mouth, it is a serious condition; do not treat.