Abstract
In late seventeenth-century Prague, Simon Abeles, a Jewish boy of about eleven or twelve, left the Jewish quarter, studied for conversion to Christianity, returned home without converting, and then died. The boy's father, Lazar Abeles, was charged with his murder and hanged himself in jail. Lobl Kurtzhandl, a young man who had lived with the family, was accused of being an accomplice and sentenced to death. The case became a cause c,lSbre as the boy came to be regarded as an unofficial local saint acclaimed in broadsides, pamphlets, and even music. A single Yiddish source, a historical song, tells the story from a Jewish point of view but, surprisingly, does not take up the question of the guilt or innocence of either Kurtzhandl or the elder Abeles, focusing instead on Kurtzhandl's actions in his final days, hours, and moments. Burning polemics between local Christians and Jews centered on this very question, each population seeking saint-like heroes for its young members to emulate. On the Catholic side, such activity fit within a much broader context of Catholic renewal and triumphalism that capped a decades-long process of ridding Bohemia of Protestant influence. On the Jewish side, it represented active resistance against such trends.