[Grace Memorial Hospital and the American Presbyterian Mission in Brazil: sources for the history of healthcare, 1955-1971]. / O Grace Memorial Hospital e a Missão Presbiteriana norte-americana no Brasil: fontes para a história da assistência à saúde, 1955-1971.

The paper presents aspects of the history and archives of Grace Memorial Hospital, founded in 1926 in the former town of Ponte Nova, now Wagner, in the Chapada Diamantina region of Bahia state, Brazil, by the American Presbyterian missionary and doctor Walter Welcome Wood. The documents in question have been kept at the Universidade do Estado da Bahia, campus II, Alagoinhas, since the hospital closed down definitively. They constitute a source of research for different areas of scholarship, especially the history of healthcare in Brazil. The documents are used in analyses of the incidence of diseases, medical treatments, and other care given to a population that had no access to other institutions working in this area.

Apresenta aspectos da história e do acervo documental do Grace Memorial Hospital, instituição criada em 1926 na antiga cidade de Ponte Nova, atual Wagner, na Chapada Diamantina (BA), pelo médico e missionário presbiteriano norte-americano Walter Welcome Wood. O corpus documental está sob guarda da Universidade do Estado da Bahia, campus II, Alagoinhas, desde o encerramento definitivo das atividades do hospital, e constitui-se em fonte de pesquisa para diferentes áreas de estudo, especialmente para a história da assistência à saúde no Brasil. Os documentos auxiliam as análises sobre a incidência de doenças, tratamentos médicos e outros cuidados com a saúde em uma população que não tinha acesso a outras instituições que atuassem nesse âmbito.

O Grace Memorial Hospital e a Missão Presbiteriana norte-americana no Brasil: fontes para a história da assistência à saúde, 1955-1971 / Grace Memorial Hospital and the American Presbyterian Mission in Brazil: sources for the history of healthcare, 1955-1971

Resumo Apresenta aspectos da história e do acervo documental do Grace Memorial Hospital, instituição criada em 1926 na antiga cidade de Ponte Nova, atual Wagner, na Chapada Diamantina (BA), pelo médico e missionário presbiteriano norte-americano Walter Welcome Wood. O corpus documental está sob guarda da Universidade do Estado da Bahia, campus II, Alagoinhas, desde o encerramento definitivo das atividades do hospital, e constitui-se em fonte de pesquisa para diferentes áreas de estudo, especialmente para a história da assistência à saúde no Brasil. Os documentos auxiliam as análises sobre a incidência de doenças, tratamentos médicos e outros cuidados com a saúde em uma população que não tinha acesso a outras instituições que atuassem nesse âmbito.

Abstract The paper presents aspects of the history and archives of Grace Memorial Hospital, founded in 1926 in the former town of Ponte Nova, now Wagner, in the Chapada Diamantina region of Bahia state, Brazil, by the American Presbyterian missionary and doctor Walter Welcome Wood. The documents in question have been kept at the Universidade do Estado da Bahia, campus II, Alagoinhas, since the hospital closed down definitively. They constitute a source of research for different areas of scholarship, especially the history of healthcare in Brazil. The documents are used in analyses of the incidence of diseases, medical treatments, and other care given to a population that had no access to other institutions working in this area.

La ayuda humanitaria de los British Quakers durante la Guerra Civil española (1936-1939): el caso del Hospital Infantil de Polop de la Marina (Alicante) / Humanitarian aid from the British Quakers during the Spanish Civil War (1936-1939): the case of the Children's Hospital of Polop de la Marina (Alicante)

Debido a su condición geoestratégica de retaguardia durante la Guerra Civil española, el País Valenciano se convirtió en una de las zonas republicanas que acogieron mayor número de refugiados, entre ellos muchos niños. El Estado republicano se mostró del todo incapaz de afrontar los retos derivados de esta crisis demográfica y sanitaria e hizo un llamamiento en busca de ayuda. Una de las primeras agencias humanitarias transnacionales en responder fue la Religious Society of Friends del Reino Unido, más conocidos como el Friends Service Committee o simplemente los Quakers, una comunidad religiosa disidente fundada en Inglaterra en el siglo XVII. Durante la Guerra Civil, los cuáqueros impulsaron numerosas iniciativas de carácter humanitario en los dos bandos enfrentados, habilitando colonias agrícolas, talleres, cantinas y hospitales. Este trabajo analiza en profundidad el hospital infantil que los Quakers habilitaron en Alicante en septiembre de 1937 y que posteriormente fue trasladado al municipio de Polop de la Marina. Nos centraremos en aspectos tales como la ubicación y administración del centro sanitario, el tipo de pacientes que allí se atendieron, el personal sanitario que allí trabajó, la evolución del hospital a lo largo de la guerra y su recorrido tras la victoria franquista, así como la motivación que impulsó a los voluntarios británicos a promover ese proyecto y a llevarlo a cabo. Asimismo, reconstruiremos la figura y la trayectoria de Manuel Blanc Rodríguez (1899-1971), un pediatra desconocido por la historiografía, que asumió la dirección de ese hospital británico

During the Spanish Civil War, the Valencian Country became one of the republican zones receiving greater number of refugees, due to its rearguard geostrategic condition. Among them there were many children. The Republican State was totally unable to face the challenges of this demographic and health crisis and appealed for help. The British Religious Society of Friends (also known as the Friends Service Committee or Quakers) was one of the first transnational humanitarian agencies to respond. They are a dissident religious community founded in England in the 17th century. During the Spanish Civil War, the Quakers encouraged many humanitarian initiatives on both sides in conflict, as agricultural colonies, workshops, canteens and hospitals. This paper analyzes in depth the children's hospital that the Quakers enabled in Alicante in September 1937, later transferred to the village of Polop de la Marina. We will focus on aspects such as the location and administration of the health center, the type of patients that were attended, the health personnel who worked, the evolution of the hospital throughout the war and what happened to it after the Francoist victory. We will also stress the motivation of the British volunteers to promote and carry out this project. Finally, we will reconstruct the career of Manuel Blanc Rodríguez (1899-1971), the pediatrician who assumed the management of that British hospital. His figure remains unknown by the historiographys

[The Unknown Hospital of the Augustinian Hermits of St. Jerome in Rijeka. Contribution to the History of Medicine in Rijeka] / Nepoznati hospital augustinaca pustinjaka rijeckog sv. Jeronima Prilog povijesti medicine u Rijeci

The Order of St. Augustine (Ordo Eremitarum Sancti Augustini) was the first religious community in Rijeka. The monastery of St. Jerome, founded by the noble families of Devin and Walsee, existed from the 14th century till 1788, when it was dissolved by Joseph II. Unfortunately, the past of the Augustine Monastery of St. Jerome is mostly unknown. On the basis of largely unexplored sources in Croatia and overseas, the author reveals several facts about the relation between Rijeka's Augustinian community and medicine. The paper includes an important piece of information concerning the existence of a hospital on the lo-cation of Andrejscica in Rijeka, founded in the 15th century, which has so far been unknown. Augustinian's sources (16th and 18th century) show the presence of several shaver-surgeon (barbitonsorius) and other various relevant topics for the history of medicine in Rijeka - pharmacopola, aromatarius etc.

The Knights Hospitaller of Rhodes and the Black Death of 1498: a poetic description of the plague.

The study is a presentation of the sole written testimony of the great plague epidemic that struck the island of Rhodes in 1498, at the time when the Order of the Knights of St. John was settled there. The Greek poem "The Thanatikon (i.e., plague) of Rhodes", which was written by Emmanuel Georgillas Limenitis in the late 15th century and recounts the terrible events of the epidemic, was used as a source of information. Among the 644 verses of the poem, elements like the place, time, duration and how the epidemic spread can be identified. Within the historical context of the era, evaluation and analysis of the data reveal the correlation between human activities and the physical history of the disease in the Mediterranean during the 15th century. The Plague of Rhodes confirms the value of non-medical sources in the medico-historical and historico-epidemiological study of the evolution of the disease caused by Yersinia pestis while highlighting an enduring intrinsic weakness of surveillance systems. Despite modern means of epidemiological surveillance, the risk of relaxation of a health system after a long period of absence of an infectious disease constitutes a major factor for future resurgence of the specific disease.

A brief look at the history of the Deaconess Hospital, Edinburgh, 1894-1990.

The Deaconess Hospital, Edinburgh, opened in 1894 and was the first establishment of its kind in the UK, maintained and wholly funded as it was by the Reformed Church. Through its 96-year lifetime it changed and evolved to time and circumstance. It was a school: for the training of nurses and deaconesses who took their practical skills all over the world. It was a sanctum: for the sick-poor before the NHS. It was a subsidiary: for the bigger hospitals of Edinburgh after amalgamation into the NHS. It was a specialised centre: as the Urology Department in Edinburgh and the Scottish Lithotripter centre. And now it is currently student accommodation. There is no single source to account for its history. Through the use of original material made available by the Lothian Health Services Archives - including Church of Scotland publications, patient records, a doctor's casebook and annual reports - we review its conception, purpose, development and running; its fate on joining the NHS, its identity in the latter years and finally its closure.

Spiritual formation, secularization, and reform of professional nursing and education in antebellum America.

The origin story of professional nursing associated with antebellum American faith communities is all but lost. This paper provides historical evidence for professional nursing for that period using a case study approach that examines three faith communities: the Sisters and Daughters of Charity, the Shakers, and the Church of Jesus Christ of Latter Day Saints. The purpose is to present an historical analysis of the three communities' health beliefs, recipes and remedies that were foundational to the spiritual formation and education of professional nurses within their communities. The focus of the analysis is to place the evidence for professional nursing in these faith communities within the broader context of the contemporary American narrative of the "secularization" of professional nursing associated with the adoption of the Nightingale Training Model after 1873. Nursing became a profession in America because of the courage and passion of many for spiritual formation in community around a need to relieve suffering and demonstrate kindness. The history of American nursing is comprised of stories of powerful nurse ancestors that have the potential to inspire and unite us in that same purpose today despite the ambiguities that may still exist around spirituality, religiosity, and secularization.

La activa participación de las Madres Mayores del Hospital del Santo Cristo de los Dolores (Pozo Santo) bajo la administración dela Hermandad de la Misericordia de Sevilla / A ativa participação das Mães Maiores do hospital do Santo Cristo das Dores (Poço Santo) baixo a administracion de la Hermandad da Misericordia de Sevilla / The active participation of the Greater Mothers of the Hospital of Santo Christ of the Pains (Pozo Santo) under the administracion dela Fraternity of the Mercy of Seville

La madre mayor del hospital beaterio del Pozo Santo cumplió un papel trascendental en el mantenimiento de aquella institución. Incluso rebaso sus funciones, planteando, sugiriendo y realizando propuestas incluso sin el permiso de su patronato, la Hermandad de la Misericordia, que dirigía la Casa Pía de análogo nombre. La libre intromisión de la madre mayor en la gestión del Pozo Santo muchas veces permitida por la Misericordia provocó por el obispado el primer problema de consideración que género el despido de la madre mayor Feliciana de Santa Teresa y del capellán del Pozo Santo a pedido del provisor que acató la hermanad de la Misericordia en 1737. Sin embargo, al poco tiempo del incidente, la misma madre mayor propuesta por el provisor volvió a asumir su papel de liderazgo absolutamente necesario para el mantenimiento del beaterio y que la hermandad de la Misericordia entendía y aceptaba (AU)

A mãe maior do hospital beaterio do Poço Santo cumpriu um papel trascendental na manutenção daquela instituição. Inclusive rebaso suas funções, propondo, sugerindo e realizando propostas inclusive sem a permissão de sua patronato, a Hermandad da Misericordia, que dirigia a Casa Pía de análogo nome. A livre intromisión da mãe maior na gestão do Poço Santo muitas vezes permitida pela Misericordia provocou pelo obispado o primeiro problema de consideração que género o despedimento da mãe maior Feliciana de Santa Teresa e do capellán do Poço Santo a pedido do provisor que acatou a fraternizem da Misericordia em 1737. No entanto, ao pouco tempo do incidente, a mesma mãe maior proposta pelo provisor voltou a assumir seu papel de liderança absolutamente necessária para a manutenção do beaterio e que a hermandad da Misericordia entendia e aceitava (AU)

The major mother of the Holy Well hospital-sanctorum fulfilled a transcendental paper in the maintenance of that institution. Even exceeded its functions, proposing, suggesting and making proposals even without the permission of his patronage that was the Brotherhood of the Mercy that was directing the Pious House of analogous name. The free interference of the major mother in the management of Holly Well often allowed by the Mercy provoked for the bishopric the first problem of consideration as the dismissal of the major mother Feliciana of Holy Teresa and chaplain at the request of vicar the Brotherhood of Mercy obeyed in 1737. However, soon after the incident, the same major mother proposed by the vicar resumed her leadership role absolutely necessary to maintain the Pozo Santo and the brotherhood of Mercy understood and accepted (AU)

"A Powerful Protector of the Japanese People": The History of the Japanese Hospital in Steveston, British Columbia, Canada,1896-1942.

From 1896 to 1942, a Japanese hospital operated in the village of Steveston, British Columbia, Canada. For the first 4 years, Japanese Methodist missionaries utilized a small mission building as a makeshift hospital, until a larger institution was constructed by the local Japanese Fishermen's Association in 1900. The hospital operated until the Japanese internment, after the attack on Pearl Harbor during World War II. This study offers important commentary about the relationships between health, hospitals, and race in British Columbia during a period of increased immigration and economic upheaval. From the unique perspective of Japanese leaders, this study provides new insight about how Japanese populations negotiated hospital care, despite a context of severe racial discrimination. Japanese populations utilized Christianization, fishing expertise, and hospital work to garner more equitable access to opportunities and resources. This study demonstrates that in addition to providing medical treatment, training grounds for health-care workers, and safe refuge for the sick, hospitals played a significant role in confronting broader racialized inequities in Canada's past.

[Doctor Levi B. Salmans, founder of The Good Samaritan sanitarium in Guanajuato]. / El Dr. Levi B. Salmans, fundador del sanatorio "El Buen Samaritano" en Guanajuato.

In this research we focus on the medical evangelist Levi B. Salmans, and The Good Samaritan sanitarium. Doctor Salmans lived in Mexico for about 50 years (1885-1935). During the first part of his stay, he was devoted to found churches and Methodist schools. However, from 1891 he took a turn in his career by founding dispensaries in different towns of Guanajuato to create, in 1899, the private charity association for the sick and infirm The Good Samaritan. His intense, intellectual, and practical work led him to create health journals, to train nurses, and to promote physiotherapies in accordance with the science advances of that time. By itself, this research shows that the history of medicine in Mexico still has long way to go and that Protestant communities, in favor of modernity and scientific knowledge, took a big part in shaping the history of this discipline in Mexico.

La presente investigación expone la figura del médico evangelista Levi Salmans y del sanatorio El Buen Samaritano. El doctor Salmans radicó en México aproximadamente 50 años (1885-1935). Durante la primera parte de su estancia se dedicó a fundar tanto iglesias como escuelas metodistas. Sin embargo, a partir de 1891 dio un giro a su carrera al fundar dispensarios en distintos poblados de Guanajuato hasta crear, en 1899, la Asociación de Beneficencia Privada para Enfermos "El Buen Samaritano". Su intensa labor práctica e intelectual lo llevó a crear revistas de higiene y salud, a formar enfermeras y a promover fisioterapias congruentes con los adelantos surgidos de la modernidad y la ciencia. Por sí misma, esta investigación muestra que la historia de la medicina en México aún tiene un largo camino por recorrer y que las comunidades protestantes, partidarias de la modernidad y del conocimiento científico, fueron partícipes en la institucionalización de la medicina en México.

RELIGION & CARE INTERTWINED; NURSING IN CATHOLIC HOSPITALS 1950-1965.

This qualitative study explores how Catholicism influenced nursing in Catholic hospitals and how nurses met the religious needs of Catholic patients in the 1950s and early 1960s. Six nurses were interviewed who graduated from Catholic schools of nursing between 1952 and 1965 and worked in Catholic hospitals. Results indicate that nursing care was inexorably entwined with meeting the religious needs of Catholic patients. Religious practices were predictable and largely linked to the Holy Sacraments.

Reception of Homeopathy by the Hungarian Churches and Clericals during the 19-20. Centuries. / A prevenció gondolata az 1876. évi közegészségügyi törvényben..

This study gives a special overview of the history of homeopathy in Flungary focusing exclusively on the attitude of the Elungarian churches regarding this new healing method. Authors attempt to prove, that homeopathy actually was a system rooting in Christianity, and according to this fact several priests and eccelesiastical persons took part in the propagation of the method, especially during the 19. century. The essay lists the most important Flunga- rian homeopathic doctors with special regard on their close connections to Catholic priests or bishops and on homeopathic hospitals supported by Christian churches.

Sanitary Conditions in the Ghetto of Nyíregyháza, and the Temporary Jewish Hospital. / A nyíregyházi gettó egészségügye és az ideiglenes zsidó kórház.

In April 1944 a ghetto was organized in the center of the town Nyíregyháza (East-Hungary). The ghetto proved to be 17 580 people's temporary residence for a whole month. The major problem was to ensure hygienic circumstances and prevent epidemics in the overcrowded area. A temporary hospital worked in the orthodox synagogue with a personnel consisting of 6 Jewish pharmacist and 39 doctors. The hospital functioned 35 days visited by daily ca. 100 people. During the period 254 patients were recorded, their average age was 58 years and they mostly suffered in chronic illnesses. The hospital was regarded as a shelter by a good number of patients. During the evacuation of the ghetto the increased stress and brutality caused a lot of deaths and abortions. Within this single month 32 people died and 10 was bom in the ghetto. At the same time during the war and also still in the afterwar period the lack of deported or killed Jewis physicians caused severe problems in the public health of the town and the whole county.

[Protestant healthcare? The building of denominational hospitals in Berlin during the Weimar Republic]. / Evangelische Krankenfürsorge? Zur Rolle der Konfession im Berliner Krankenhausbau der Weimarer Republik.

This essay tries to show that, in the Berlin of the Weimar Republic, Protestant hospitals were built not only to relieve the suffering of the population, but also out of a sense of inferiority to a reinvigorated Catholicism. Hospitals were consequently not only places of care and healing but also of denominational self-assertion. Based on Olaf Blaschke's thesis of a "second denominational age," this contribution tries to demonstrate that the responsible Protestant agents did not make anti-Catholic proclamations at every occasion and in all the media. The founders of the "Protestant Hospital Building Association," which this essay investigates, made deliberate use of anti-Catholic resentment, expressing it boldly when approaching the Protestant elites, while playing it down deliberately when addressing the people of Berlin. With a view to the severe economic crisis and mass unemployment prevailing from 1930, they justified the building of new hospitals with the need to create work places, without making recourse to the denomination argument. The political situation, the addressees and the hope for economic success seem to have informed the representation of denominational resentments decisively. Confessionalism therefore seemed to have been not as much a question of ideology as one of strategy.

[Santa Casa de Misericórdia and hygienist policies in Belém do Pará in the late nineteenth century]. / Santa Casa de Misericórdia e as políticas higienistas em Belém do Pará no final do século XIX.

The article analyzes the relationship between hygienist policies in effect in Belém in the late nineteenth century and the expansion of activities of the Santa Casa de Misericórdia do Pará. Considered one of the first hospital institutions in the former Grão-Pará Province, in addition to its own hospital, the Brotherhood administered several other health facilities in the capital, and the study of its physical displacement made it possible to "map" three health centers in Belém: Pioneer, Expansion and the Santa Casa, which reinforce the growth vectors of the city. The expansion of its activities is configured as the expansion of the Santa Casa de Misericórdia to serve the underprivileged and sick, preceding the establishment of a public health system in Pará.

[A development of Byzantine Christian charities during the 4(th)-7(th) centuries and the birth of the hospital].

This study aims to examine the beginning and the development of Christian Charities during the 4(th)-6(th) centuries which would eventually result in the birth of the hospital in modern sense in the first half of the 7(th) century. For this purpose, I looked carefully into various primary sources concerning the early Christian institutions for the poor and the sick. Above all, it's proper to note that the first xenodocheion where hospitality was combined with a systematic caring, is concerned with the Trinitarian debate of the 4(th) century. In 356, Eustathios, one of the leaders of homoiousios group, established xenodocheion to care for the sick and the lepers in Sebaste of Armenia, whereas his opponent Aetios, doctor and leader of the heteroousios party, was reckoned to have combined the medical treatment with his clerical activities. Then, Basil of Caesarea, disciple of Eustathios of Sebaste, also founded in 372 a magnificent benevolent complex named 'Basileias' after its founder. I scrupulously analysed several contemporary materials mentioning the charitable institution of Caesarea which was called alternatively katagogia, ptochotropheion, xenodocheion. John Chrysostome also founded several nosokomeia in Constantinople at the end of the 4(th) century and the beginning of the 5(th) century. Apparently, the contemporary sources mention that doctors existed for these Charities, but there is no sufficient proof that these 'Christian Hospitals,' Basileias or nosokomeia of Constantinople were hospitals in modern sense. Imperial constitutions began to mention ptochotropheion, xenodocheion and orphanotropheion since the second half of the 5(th) century and then some Justinian laws evoked nosokomium, brephotrophia, gerontocomia. These laws reveal that 'Christian Hospitals' were well clarified and deeply rooted in Byzantine society already in these periods. And then, new benevolent institutions emerged in the 6(th) century: nosokomeia for a specific class and lochokomeia for maternity. In addition, one of the important functions of Sampson Xenon was, according to Novel 59, to hold a funeral service for the people of Constantinople. Nevertheless, there is no sufficient literary material that could demonstrate the existence of a hospital in modern sense. The first hospital where outpatient service, hospitalization and surgery were confirmed was Sampson Xenon in the first half of the 7th century, figured in the tale of Stephanos of the The Miracles of St. Artemios. Why was the early Byzantine literary so reticent as to write the medical activities in the Christian Charities? It's because Christian innovation didn't rest on the medical treatment but caring for the poor and the sick, depending on the word of Mt. 25.35-36. In this meaning, I'd like to say that the Early Byzantine history of Christian Charities or 'Christian Hospitals' consists of only a footnote of the verse.

"If I only touch her cloak": the Sisters of Charity of St. Joseph in New Orleans hospital, 1834-1860.

This study is about the Sisters of Charity of St. Joseph in New Orleans' Charity Hospital during the years between 1834 and 1860. The Sisters of Charity of St. Joseph was founded in 1809 by Saint Elizabeth Ann Bailey Seton (first native-born North American canonized in 1975) in Emmitsburg, Maryland. Seton's Sisters of Charity was the first community for religious women to be established in the United States and was later incorporated with the French Daughters of Charity of St. Vincent de Paul in 1850. A call to work in New Orleans' Charity Hospital in the 1830s meant a significant achievement for the Sisters of Charity, since it was the second oldest continuously operating public hospitals in the United States until 2005, bearing the same name over the decades. In 1834, Sister Regina Smith and other sisters were officially called to Charity Hospital, in order to supersede the existing "nurses, attendants, and servants," and take a complete charge of the internal management of Charity Hospital. The existing scholarship on the history of hospitals and Catholic nursing has not integrated the concrete stories of the Sisters of Charity into the broader histories of institutionalized medicine, gender, and religion. Along with a variety of primary sources, this study primarily relies on the Charity Hospital History Folder stored at the Daughters of Charity West Center Province Archives. Located in the "Queen city of the South," Charity Hospital was the center of the southern medical profession and the world's fair of people and diseases. Charity Hospital provided the sisters with a unique situation that religion and medicine became intertwined. The Sisters, as nurses, constructed a new atmosphere of caring for patients and even their families inside and outside the hospital, and built their own separate space within the hospital walls. As hospital managers, the Sisters of Charity were put in complete charge of the hospital, which was never seen in other hospitals. By wearing a distinctive religious garment, they eschewed female dependence and sexuality. As medical and religious attendants at the sick wards, the sisters played a vital role in preparing the patients for a "good death" as well as spiritual wellness. By waging their own war on the Protestant influences, the sisters did their best to build their own sacred place in caring for sick bodies and saving souls. Through the research on the Sisters of Charity at Charity Hospital, this study ultimately sheds light on the ways in which a nineteenth-century southern hospital functioned as a unique environment for the recovery of wellness of the body and soul, shaped and envisioned by the Catholic sister-nurses' gender and religious identities.

Santa Casa de Misericórdia e as políticas higienistas em Belém do Pará no final do século XIX / Santa Casa de Misericórdia and hygienist policies in Belém do Pará in the late nineteenth century

O artigo analisa a relação entre as políticas higienistas que vigoraram na cidade de Belém ao final do século XIX e a expansão das atividades da Santa Casa de Misericórdia do Pará. Considerada uma das primeiras instituições hospitalares da então Província do Grão-Pará, a Irmandade, além de seu hospital próprio, administrou diversos outros estabelecimentos de saúde na capital. O estudo de seu deslocamento físico permite o "desenho" de três núcleos da Saúde em Belém: Pioneiro, de Expansão e da Santa Casa, que reforçam os vetores de crescimento da cidade. A expansão de suas atividades se configura como ampliação da Misericórdia para atender os desvalidos e enfermos, que precede a instauração de um sistema de saúde pública no Pará.

The article analyzes the relationship between hygienist policies in effect in Belém in the late nineteenth century and the expansion of activities of the Santa Casa de Misericórdia do Pará. Considered one of the first hospital institutions in the former Grão-Pará Province, in addition to its own hospital, the Brotherhood administered several other health facilities in the capital, and the study of its physical displacement made it possible to "map" three health centers in Belém: Pioneer, Expansion and the Santa Casa, which reinforce the growth vectors of the city. The expansion of its activities is configured as the expansion of the Santa Casa de Misericórdia to serve the underprivileged and sick, preceding the establishment of a public health system in Pará.