diff --git a/web/intro_aglaia/intro_aglaia.md b/web/intro_aglaia/intro_aglaia.md
index a9fd40f..e817cc6 100644
--- a/web/intro_aglaia/intro_aglaia.md
+++ b/web/intro_aglaia/intro_aglaia.md
@@ -126,15 +126,16 @@ creating games together.
 > countless ways on the property of others'."(Schleiner,2017)*
 
 Meanwhile, we went through the witch as a magical practicioner, as a
-resisting body, a border figure. Federici presents the witch "as the
+resisting body, a border figure. *"Federici presents the witch "as the
 embodiment of a world of female subjects that capitalism had to destroy:
 the heretic, the healer, the disobedient wife, the woman who dared to
 live alone, the obeha woman who poisoned the master's food and inspired
-the slaves to revolt. Behind the witch hunt, she uncovers a joint effort
+the slaves to revolt." Behind the witch hunt, she uncovers a joint effort
 by the Church and the state to establish mechanisms of gendered control
 of bodies that immanently resisted newly instituted regimes of
-productive and reproductive work"(Timofeeva,2019).*Meanwhile,
-"sorcerers have always held the anomalous position, at the edge
+productive and reproductive work"(Timofeeva,2019).*
+
+*"Sorcerers have always held the anomalous position, at the edge
 of the fields or woods. They haunt the fringes. They are at the
 borderline of the village, or between villages. But sorcerers not only
 exist at the border: as anomalous beings, they are the border itself. In