chore: add links in markown

src/stemmata.md

@@ -129,9 +129,9 @@ Among the manuscripts from Tur Abdin is a copy of a published version. Therefore
 
 The remaining 16 text witnesses (plus the copy of Ms. Graffin) can be displayed in this way: In the left, the West Syriac branch can be seen. Its oldest text witnesses dates from the 15th century. This manuscript is heavily damaged and has been torn within the sayings. The other witnesses transmit solely the sayings. However, Aleppo SCAA 7/229 contains even the parables. This manageable amount gives a clue why Bishop Dolabani (1885-1969) - one of the best experts of Syriac manuscripts of his time - published and corrected the first edition of Conybeare et al.: There were no available text witnesses in West Syriac circles at hand. {.body-2}
 
-Another point is apparent: Several sayings from Aleppo SCAA 7/229 and Sachau 162 can be found besides the manuscripts, which were exclusively re-translated from a partly Arabic source (cf. LINK AUF SAYINGS HIER). Therefore, it is possible that these West Syriac Manuscripts stem from a contaminated submission which contains parts from the Arabic re-translated sayings. {.body-2}
+Another point is apparent: Several sayings from Aleppo SCAA 7/229 and Sachau 162 can be found besides the manuscripts, which were exclusively re-translated from a partly Arabic source (cf. [Sayings](sayings.html)). Therefore, it is possible that these West Syriac Manuscripts stem from a contaminated submission which contains parts from the Arabic re-translated sayings. {.body-2}
 
-The remaining text witnesses belong to the East Syriac tradition. Apart from the two oldest fragment Brit. Libr. Add. 7200 and Brit. Libr. Or. 2313, the other manuscripts can be located precisely: One branch originates from Urmia (Iran) and was present until the beginning of WWI. Its most important text witness is Cambridge Add. 2020 and has been used as basis for the editions of Conybeare et al. Moreover, the submission ('Vorlage') of this manuscript has been identified as BL Or. 2313, because of its nearly entire accordance to it (cf. LINK AUF PROVERBS HIER). {.body-2}
+The remaining text witnesses belong to the East Syriac tradition. Apart from the two oldest fragment Brit. Libr. Add. 7200 and Brit. Libr. Or. 2313, the other manuscripts can be located precisely: One branch originates from Urmia (Iran) and was present until the beginning of WWI. Its most important text witness is Cambridge Add. 2020 and has been used as basis for the editions of Conybeare et al. Moreover, the submission ('Vorlage') of this manuscript has been identified as BL Or. 2313, because of its nearly entire accordance to it (cf. [Proverbs](proverbs.html)). {.body-2}
 
 Though Cambridge Add. 2020 was written in Northern Iraq, it is quite different from other manuscripts of this branch (all of them were written in a later time). 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}
 
@@ -163,7 +163,7 @@ The other five manuscripts from northern Iraq stand in a close relationship. At
     <img src="./img/stemmata4_small.png" />
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-Moreover, a scribe's remark at the end of NDS 611 is of particular importance: One of the submissions of this manuscript was an Arabic text of Ahiqar (cf. LINK AUF MANUSCRIPTS HIER). Thus, the influence of the Arabic version on this textual witness is well proven. Regarding its close affinities to Ms. Graffin and Paris BnF syr. 422, the whole Northern Iraq branch of the Syriac version of the story of Ahiqar bears noticeable traces of its Arabic versions (esp. to the Arabic tradition C). All in all, the stemma can be constructed in this way: {.body-2}
+Moreover, a scribe's remark at the end of NDS 611 is of particular importance: One of the submissions of this manuscript was an Arabic text of Ahiqar (cf. [Manuscripts](manuscripts.html)). Thus, the influence of the Arabic version on this textual witness is well proven. Regarding its close affinities to Ms. Graffin and Paris BnF syr. 422, the whole Northern Iraq branch of the Syriac version of the story of Ahiqar bears noticeable traces of its Arabic versions (esp. to the Arabic tradition C). All in all, the stemma can be constructed in this way: {.body-2}
 
 <a href="./assets/images/stemmata5.png" target="_blank">
     <img src="./img/stemmata5_small.png" />