, whom Meister calls the greatest reformer of the Swiss schools which
, whom Meister calls the
greatest reformer of the Swiss schools which the last century produced, was born at Zurich March 1, 1701, and
after going through a course of academical instruction, was
admitted into orders in 1720. The space which usually
intervenes between the ordination of young ministers and
their establishment in a church, he employed principally
in the study of the ancient authors, familiarizing himself
with their language and sentiments, an employment which,
like Zuinglius, he did not think unworthy of the attention
of an ecclesiastic. Persius was his favourite poet, whom,
he studied so critically as to furnish the president Bouhier
with some happy elucidations, which the latter adopted,
Breitinguer, however, was not merely a verbal critic, and
considered such criticism as useful only in administering
to higher pursuits in philosophy and the belles-lettres.
The “Bibliotheque Helvetique
” which he and Bodmer
wrote, shews how criticism and philosophy may mutually
assist each other. He formed an intimacy with Bodmer
in early life, (see Bodmer), and both began their career
as reformers of the language and taste of their country.
Breitinguer found a liberal patron in the burgomaster
Escher, who himself proved that the study of the Greek
language is a powerful counterpoise to a bad taste, and
was the person who encouraged Breitinguer principally to
produce a new edition of the Septuagint translation. In
1731 he was chosen professor of Hebrew, and in ordeir to
facilitate the study of that language to his pupils, he wrote
his treatise on the Hebrew idioms. Some time after he
was appointed vice-professor of logic and rhetoric, and
from that time began the reformation which he thought
much wanted in the schools, with a treatise “De eo quod
nimium est in studio grammatico,
” and a system of logic
in Latin and German, which soon took the place of that
ofWendelin. He contributed also various papers to the
“Tempe Helvetica,
” and the “Musaeum Helveticum,
”
and at the request of the cardinal Quirini drew up an account of a ms. of the Greek psalms which was found in
the canons’ library. He published also the “Critical art
of Poetry.
” His biographer bestows great praise on all
those works, and different as the subjects are, assures us
that he treated each as if it had been the exclusive object
of his attention. His literary acquaintance was also very
extensive, and he numbered among his correspondents the
cardinals Passionei and Quirini, the president Bouhier,
the abbe“Gerbert de St. Blaise, with Iselin, Burmann,
Crusius, le Maitre, Vernet, Semler, Ernesti, &c. But he
chiefly excelled as a teacher of youth, and especially of
those intended for the church, having introduced two regulations, the benefit of which his country amply acknowledges. The one was that young divines should preach,
in turn, twice a week, on which occasion the sermon was
criticised by the whole body of students, aided also by
Breitinguer’s remarks. The other respects an institution
or society of Ascetics, as they were called. This was composed of the clergy, who assembled at stated hours, to
discuss subjects relative to their profession, and compose
sermons, prayers, hymns, &c. Some of them also were
employed in visiting the hospitals, others qualified for
schoolmasters, and all were to assist the poor with advice
or pecuniary aid. Breitinguer also prepared a catechism
for the young, on an improved plan, and a little before
his death, published
” Orationes Carolina? d'Hottinguer,“dedicated to Semlin. He continued his active exertions
almost to the last hour of his life, being present at an ecclesiastical council, on Dec. 13, 1776, but on his return
was seized with an apoplexy, of which he died the following day. Breitinguer had as much learning as Bodmer,
though not as much natural fire; and was an excellent
critic. To the works already noticed, we may add his
” Diatribe historico-Jiteraria in versus obscurissimos a
Persio Satir. I citatos," 1740, 8vo. His edition of the
Septuagint, in 4 vols. 4to, wa.t published at Zurich, (TigUnim,) 1730. The text is accurately compiled from the
Oxford edition of Grabe: to which are added at the bottom of each page the various readings of the Codex Vaticanus. Nothing is altered except a few typographical
errors, and some emendations of Grabe, which did not
coincide with the editor’s opinion. The clearness of the
type and beauty of the paper recommend it to the reader’s
attention; and the care, accuracy, and erudition displayed
throughout the work, may entitle it to bear, away the palm
even from Grabe’s edition. Such at least is the opinion of
Masch.