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diff --git a/src/stemmata.md b/src/stemmata.md
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+++ b/src/stemmata.md
@@ -66,9 +66,11 @@ Though Cambridge Add. 2020 was written in Northern Iraq, it is quite different f
Furthermore, it has explicit affinities to the later manuscripts from Urmia, see e.g. the beginning of the text (in the same line (unless they are red marked) are identical words placed): {.body-2}
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-These three manuscripts are closely related to each other. This can be seen at best by a lost text passage in all three manuscripts, while Harvard 80 recompenses the lost text by using another submission (Ms. Urmia 117). However, the arrangement of the sayings and proverbs reveal that the copyist of Harvard 80 sticks to the same pattern (= Ms. Urmia 270) as Strasbourg S4122. Interestingly, Sado 9 can be described as a contaminated manuscript that follows mostly its submission Ms. Urmia 270 and partly uses another text. This can be seen by the arrangement of the sayings: The first 44 sayings are identical to Cambridge Add. 2020, so that its other submission has to be in close relationship to this manuscript. {.body-2}
+These three manuscripts are closely related to each other. This can be seen at best by a lost text passage in all three manuscripts, while Harvard 80 recompenses the lost text by using another submission (Ms. Urmia 117). However, the arrangement of the sayings and proverbs reveal that the copyist of Harvard 80 sticks to the same pattern (= Ms. Urmia 270) as Strasbourg S4122. Interestingly, Sado 9 can be described as a contaminated manuscript that follows mostly its submission Ms. Urmia 270 and partly uses another text. This can be seen by the arrangement of the sayings: The first 44 sayings are identical to Cambridge Add. 2020, so that its other submission has to be in close relationship to this manuscript. {.body-2 .pt-3}
A second East Syriac branch is rooted in Northern Iraq. This branch has additions and annotations that were missing in the Urmia tradition. Furthermore, this tradition can be divided into two branches: The red marked branch consists of two manuscripts that have been mostly reconstructed from defective manuscripts (some parts were even re-translated from an Arabic source). The older manuscript Birmingham Mingana syr. 433 is closer to the other manuscripts than Berlin Sachau 336 in regard of wording and word order. Only in Mingana syr. 433, the name of Ahiqar's son is transcribed as „Nadab“ (in accordance with Tobit 14:10) and not as „Nadan". Even in the Arabic tradition, this writing form is not attested, and a possible confusion of letters resp. points can be excluded. The proximity to Berlin Sachau 336 is obvious though Berlin Sachau 336 has several aberrations and additions (among others the highest number of sayings and parables). Thus, Nöldeke (1913, 54) is right by saying: {.body-2}
@@ -76,14 +78,24 @@ B (= Sachau 336; Anm. SB) ist also zusammengesetzt aus ziemlich arg entstellten
Further differences to other textual witnesses are related to the copyist's intervention, see e.g.: {.body-2}
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-The other five manuscripts from northern Iraq stand in a close relationship. At first, this applies to the manuscripts Notre-Dame des Semences 611 and 612 which transmitted readings of another manuscript as marginal notes. The last-mentioned manuscript is a copy of Notre-Dame des Semences 611. Ms. Graffin does not make mention of marginal notes, however, the order of word, sayings and proverbs teveals that this manuscript and Notre-Dame des Semences 611stems from the same submission. The diferences of these manuscript to Paris BnF syr. 422 are minor, whereas Mosul DFM 430 contains several paraphrases and additions: {.body-2}
+The other five manuscripts from northern Iraq stand in a close relationship. At first, this applies to the manuscripts Notre-Dame des Semences 611 and 612 which transmitted readings of another manuscript as marginal notes. The last-mentioned manuscript is a copy of Notre-Dame des Semences 611. Ms. Graffin does not make mention of marginal notes, however, the order of word, sayings and proverbs teveals that this manuscript and Notre-Dame des Semences 611stems from the same submission. The diferences of these manuscript to Paris BnF syr. 422 are minor, whereas Mosul DFM 430 contains several paraphrases and additions: {.body-2 pt-3}
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The Syriac branch from Northern Iraq possesses many accordances to the Arabic tradition C. All in all, the stemma can be constructed in this way: {.body-2}
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