131
José Schraibman, «Las citas bíblicas en Misericordia de Galdós», Cuadernos hispanoamericanos, 250-252 (1970-71), pp. 490-504.
132
Matthew, xvi, 13-15. See also Parker, op. cit.
133
Sherman H. Eoff, The Novels of Pérez Galdós (Saint Louis: Washington University Studies, 1954), p. 89.
134
See, among others, Vernon A. Chamberlin, «The Significance of the Name Almudena in Galdós' Misericordia, Hispania, 58 (1964), 491-96; Sara E. Cohen, «Almudena and the Jewish Theme in Misericordia, Anales galdosianos, 8 (1973), 51-61; Gustavo Correa, El simbolismo religioso en las novelas de Pérez Galdós (Madrid: Gredos, 1962), 207-15; Marcel Crespil, «La fe religiosa de Almudena en Misericordia», Romance Notes, 13 (1972), 463-67; Denah Lida, «De Almudena y su lenguaje», Nueva revista de filología hispánica, 15 (1961), 297-308; and Robert Ricard, «Sur le personnage d'Almudena dans Misericordia», Bulletin Hispanique, 61 (1959), 12-25 (reprinted in Galdós et ses romans [Paris: L'Institut de'Etudes Hispaniques, 1961, pp. 51-62).
135
(Madrid: Librería de Fernando Fe, 1895). All references in test and footnotes are to this edition.
136
Photocopy in my possession, thanks to the generosity of the Casa-Museo Pérez Galdós, Las Palmas de Gran Canaria.
137
These articles were «Galdós en la Academia», El Imparcial, Feb. 8, 1897; and «El buen Don Benito», España Nueva, May 27, 1909, according to H. Chonon Berkowitz, Pérez Galdós: Spanish Liberal Crusader (Madison: Univ. of`Wisconsin Press, 1948), pp. 446-480. For details concerning the tribute, see Berkowitz, p. 388.
138
I am indebted to the Casa-Museo Pérez Galdós for copies of this material.
139
See William H. Shoemaker, Las cartas desconocidas de Galdós en La Prensa de Buenos Aires (Madrid: Cultura Hispánica, 1973), pp. 497-503, 511-518.
140
As had occurred during the 1859-60 war, Spanish periodicals gave considerable coverage to events in Morocco. La Ilustración Española y Americana, for example, published descriptions, drawings, and photographs of battles, Martínez Campos' journey to Marrakesh, views of the Moroccan capital itself, and once again also focused on the Jews of Morocco (January-April, 1894, passim).