This previous contact facilitated the appearance in Brazil of ritosreligiosos with African structures, but with the presence of elements catholics. Some originary Africans of the region of Angola and the Congo had accepted ocatolicismo or some of its elements, when dediferentes members became brotherhoods, predominant until today in some religions. They exist muitassemelhanas in here represented by rocks, wood sculptures, baskets -, images of saints ede Ours Lady. In the same way, in the cults jjes and nags, voduns and also orixsadotaram saints and prayers catholics, forming a panteo of representaese religious without modifying the nature of the old African beliefs and muitomenos rites its ways of relation with the supernatural one. On the other hand, costumede to cultuar domestically saints catholics was adopted in the cotidianabrasileira life and also the custom to use precious and sacred objects together aocorpo, thus, the catolicismo also started to be part of the life deafro-descendants. It is from this, ‘ ‘ therefore, that the kinship mitolgicoentre some African deities of the panteo, as well as its posiohierrquica established there, also must be> the Creation of the World (PRANDI, 2007) and Dicionriode Cultured Afro-Brazilians (CACCIATORE, 1988).
Such organization chart contemplates known osprincipais orixs in Brazil and still it shows some of main suascaractersticas. Exu 2 o orix that it is always present, after all, the cult of excessively orixs depends dasua task on messenger. Without its presence, orixs and human beings cannot secomunicar. Exu also is called Legba, Bar and Elegu and without the suaparticipao in the life and the nature, it does not exist change, movement e> reproduction. At the time of the settling and the first contacts of the religious missions cristscom iorubs in Africa, Exu coarsely was associated by the Europeans with odiabo and Exu still loads this weight until the present. The cult aosorixs feminine cannot total be carried through without Mrs.