In 1884, he became a lecturer in Bonn, afterwards being appointed professor of classical philology at the University of Rostock (1887). This was followed by professorships at the Universities of Giessen (1893), Strasbourg (1897), Göttingen (1902) and Freiburg (1909). In 1914 he returned to Strasbourg, where he served as university rector in 1915/16.[2] In 1919 he was a successor to Otto Crusius at the University of Munich.[1]
A friend of the Italian philologist Giorgio Pasquali (met in Gottingen in 1909[7]),[8] Schwartz asserted that the ecclesiastical history was part of the material history of human kind and therefore he opposed to the number of ecclesiastical history teachings which were arisen[clarify] within German universities.[9]
"De Dionysio Scytobrachione", (dissertation), Bonn 1880.
"Scholia in Euripidem", critical edition (volumes 1–2), Berlin 1887
"Quaestiones Herodotae", 1890.
Christliche und jüdische Ostertafeln (1905) (Online)
" Acta conciliorum oecumenicorum" (The Acts of the Ecumenical Councils) Berlin & Leipzig, 1914–1940.
Tome 1: Concilium Universale Ephesenum (AD 431)
Tome 2: Concilium Universale Chalcedonense (AD 451)
Tome 3: Collectio Sabbaitica contra Acephalos et Origenistas destinata (AD 536)
Tome 4: Concilium Universale Constantinopolitanum sub Iustiniano habitum (AD 553).
Zur Entstehung der Ilias (On the origin of the Iliad), Strasbourg 1918.
Das Geschichtswerk des Thukydides, (The historical works of Thucydides), Bonn 1919, second edition 1929.
"Codex Vaticanus Gr. 1431, Eine Antichalkedonische Sammlung Aus Der Zeit Kaiser Zenos", etc. [Selections from the Contents of the Codex, including letters from and to Saint Cyril, Patriarch of Alexandria. With Introduction and Notes by E. Schwartz, 1927].[10]
^Schwartz' edition of Eusebius was particularly important not only because it was the first modern edition of the Church History, but mainly because Schwartz was among the first classical scholars to suggest the idea that some divergences in the tradition of the text did not imply a comparison between a wrong variant and a right one, but between two variants that are equally right because they are changes made to the text directly by the author and preserved in the tradition. This demonstration played a significat role in Giorgio Pasquali's magnum opus, Storia della tradizione e critica del testo [i.e. History of Tradition and Textual Criticism].