In fact, the Jews of Central Europe had historically created a language called Yiddish, which became the most widely used language among modern Jews.
But calling it a Jewish language was not entirely accurate, since 80 percent of its vocabulary came from High German, and its grammatical structure was also extremely similar to German.
Before the seventeenth century, its speakers could even communicate without barriers with most German speakers in the south. Only after it absorbed part of the Slavic languages did it gradually diverge.
Yet even so, during World War I and World War II, Germans could still understand Yiddish. Even the Jews themselves classified it as a Germanic language.
Although the Jews of the Ottoman Empire did not understand Yiddish particularly well, Jews of this era—especially the men—were still easy to identify.
That was why Austrian Jewish soldiers could so easily win the trust of the local Jews, while other Austrians who spoke Yiddish often came away with their noses bloodied.
After receiving the Church's protection, these Jewish women would even feel grateful to those Jewish soldiers. What they did not know was that, even without those soldiers' introductions, the Austrian Church would still have provided them shelter.
Franz had no desire to see his army turn into bandits again.
In truth, Franz personally opposed massacres, so he intended to establish a protected zone—at the very least, one that would keep them safe until the Austrian Empire's army departed.
As for whether they wished to convert, or whether they wished to leave with the Austrian Empire's army, Franz did not care all that much.
After all, he was no god, and the Austrian Empire was no charity. His own country's problems had not even been resolved yet; where would he find the spare energy to worry about whether