Page:Dictionary of National Biography, Second Supplement, volume 1.djvu/399

 took a place in her estimate beside Theodore Parker. She attended the ministry of [q. v. Suppl. I], and occasionally conducted services in Unitarian chapels. In detaching Unitarians from the older supernaturalism her influence was considerable. It may be safely said that she made no enemies and many friends, quite irrespective of agreement with her special views, in the course of 'a long, combative and in many ways useful career' (Athenæum, 9 April 1904). Among her publications (which include numerous pamphlets on vivisection, 1875-98), the following may be noted:
 * 1) 'Friendless Girls, and How to Help them,' 1861, 16mo.
 * 2) 'Female Education and &hellip; University Examinations,' 3rd edit. 1862.
 * 3) 'Essays on the Pursuits of Women,' 1863 (reprinted from magazines).
 * 4) 'Thanksgiving,' 1863 (embodied in No. 6).
 * 5) 'Religious Duty,' 1864; new edit. 1894.
 * 6) 'Broken Lights: an Inquiry into the Present Conditions and Future Prospects of Religious Faith,' 1864; 2nd edit. 1865 (one of the most influential of her religious writings).
 * 7) 'The Cities of the Past,' 1864 (reprinted from 'Fraser').
 * 8) 'Studies &hellip; of Ethical and Social Subjects,' 1865.
 * 9) 'Hours of Work and Play,' 1867.
 * 10) 'The Confessions of a Lost Dog,' 1867.
 * 11) 'Dawning Lights, &hellip; Secular Results of the New Reformation,' 1868; new edit. 1894.
 * 12) 'Criminals, Idiots, Women and Minors,' Manchester, 1869 (on the property laws).
 * 13) 'The Final Cause of Woman,' 1869, 16mo.
 * 14) 'Alone to the Alone: Prayers for Theists,' 1871; 4th edit. 1894.
 * 15) 'Auricular Confession in the Church of England,' 1872; 4th edit. 1898.
 * 16) 'Darwinism in Morals and other Essays,' 1872 (reprinted from magazines).
 * 17) 'Doomed to be Saved,' 1874.
 * 18) 'The Hopes of the Human Race,' 1874; 2nd edit. 1894.
 * 19) 'False Beasts and True,' 1876 (in 'Country House Library').
 * 20) 'Re-echoes,' 1876 (from the 'Echo').
 * 21) 'Why Women desire the Franchise,' 1877.
 * 22) 'The Duties of Women,' 1881; posthumous edit, by Blanche Atkinson, 1905.
 * 23) 'The Peak in Darien,' 1882; 1894 (on personal immortality).
 * 24) 'A Faithless World,' 1885; 3rd edit. 1894 (reprint from the 'Contemporary'; reply to Sir Fitzjames Stephen).
 * 25) 'The Scientific Spirit of the Age,' 1888.
 * 26) 'The Friend of Man; and his Friends, the Poets,' 1889.
 * 27) 'Health and Holiness,' 1891.
 * 28) 'Life,' by herself, 1894, 2 vols.; 1904 (edit by Blanche Atkinson).

 COILLARD, FRANÇOIS (1834–1904), protestant missionary under the Paris Missionary Society in the Zambesi region, born at Asnières-les-Bourges, Cher, France, on 17 July 1834, was youngest of the seven children of Franois Coillard, at one time a prosperous yeoman, who also had a considerable dowry with his wife, Madeleine Dautry. Both parents were of Huguenot descent. The boy was baptised in the Temple at Asnières on 5 Oct. 1834. Two years later his mother was left a nearly destitute widow.

After attending the protestant school at Asnières, and passing under revivalist influences, Coillard offered himself in 1854 to the Société des Missions Évangéliques de Paris, and was trained for missionary work, partly at the University of Strassburg (1855) and partly in Paris. In 1857, having been ordained at the Oratoire, Paris, he was sent to Basutoland, which had been the society's sphere since 1833. On his arrival at Cape Town on 6 Nov. 1857, he found Basutoland disturbed by war, and it was not until 12 Feb. 1859 that he reached Leribe. There he worked for twenty years. His activities are graphically described in his journal and in letters which he wrote in large characters to his aged mother until her death in 1875. Early difficulties arose, partly from the witchcraft, animism, and polygamy of the Basutos, and partly from the hostility of the chief Molapo, son of Moshesh, who had been baptised and had apostatised.

At an interview at Witzie's Hoek in July 1865 between Sir [q. v.] and the Basuto chief Makotoko, Molapo's cousin, who was threatened by the Boers, Coillard acted as interpreter and peacemaker, roles which he invariably filled. In April 1866, by order of the Orange Free State government, the missionaries evacuated Leribe, and Coillard perforce spent some time in Natal. In 1868, when the British protectorate was established over Basutoland, he visited Motito and Kuru man in Bechuanaland at the request of the Paris Evangelical Mission, and at Kuruman had his first meeting with [q. v.]. In 1869 he returned to Leribe, and the next six years showed how fruitful Coillard's devotion to the Basutos was becoming. On 27 July 1868 he had bap-