His lengthy 1906 article entitled "Casos de analogia na língua portuguesa", ('Cases of analogy in the Portuguese Language' in Revue Hispanique, XV), leads from the assimilatory, phonetic and morphological processes connected with the suffix '-agem' to a theoretical discussion of the interference of analogy in language acquisition by children, a recurrent theme found in many of his works.

Other no less ambitious works include Estudos sobre a influencia ethnica na transformação das linguas (Studies on Ethnic Influences in the Transformation of Languages, 1901), of which he only wrote (or published) a first part of dizzying scholarship, Differenças phoneticas das linguas e differenças anatomicas dos orgãos da falla (Phonetic Differences of Languages and Anatomical Differences of Speech Organs), leaving only promises of future essays on 'influences of languages on other languages', 'mixed grammar languages' and 'the formation of Creole dialects'. It is difficult to believe that these titles, and the planning they would entail, do not correspond to material that was actually written, noting moreover recurrent themes and research; this raises the question of the absence of an archive of Coelho’s unpublished works, to be published posthumously. The whereabouts of these materials is unknown, as is their nature, if they were even preserved, which is another contrast with Leite de Vasconcelos, who saved and bequeathed everything. His library, however, was disseminated: its alleged donation to the Faculty of Letters would seem natural, since Coelho was a professor there, but the lack of identification of the books makes it difficult to assess the extent and nature of his bequest. The existence, in the personal library of Leite de Vasconcelos, of a small group of 30 books that belonged to Adolfo Coelho does not disprove that donation, but limits its scope.

To João da Silva Correia (Adolfo Coelho, 1933, p. 9) we owe the evocation of Adolfo Coelho's final lesson: ‘It is not without emotion that I can still recall today his final class, given about eight days before his death, and in which, as if to close the circuit of his life as an educator by same noble indoctrination by which he began it at the Casino conference – he dealt with the subject of the need for tolerance, or rather, respect for all spiritual positions for scientific progress. I remember that, with utter and complete lucidity, Dr. Adolfo Coelho emphasised, on the one hand, the need for non-interference of any religious belief in formal education, and on the other, opposite side, the violence that the state committed in opposing religious instruction in private schools for those children whose parents wanted to educate in their faith – in light of which science, powerless to demonstrate the falsity of their belief, shall not, without contradicting itself, persecute or vex those who do believe."

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