Although candombl does not make distinction enters the good and the evil in the direction Jewish-Christian, a time that its system of morality if bases on the strict relation between man and orix, relation this of propiciatrio and sacrificial character, and does not enter the men as a community where the good of the individual is enrolled in the collective good (Prandi, 1991), umbanda, for its kardecista inheritance, preserved the good and the evil as two legitimate fields of performance, but it soon dealt with separating them in departments you stanch. Umbanda if divides in a line of the right, directed toward the practical one of the good and that it deals with entities ' ' desenvolvidas' ' , and in a line of ' ' esquerda' ' , the part that can work for ' ' mal' ' , also call quimbanda, and whose deities, ' ' atrasadas' ' or demonic, they sincretizam with those of the hell catholic or of them they are taxes. This division, however, can mere be deed of division, as strict ritual a classificatria orientation and with flabby ethical importance. Additional information is available at RioCan . In the practical one, it does not have quimbanda without umbanda nor quimbadeiro without umbandista, therefore they are two faces of one same religious conception. Thus, they are of the side ' ' direito' ' orixs, sincretizados with the saints catholics, and that they occupy in the panteo the rank of heads of lines and phalanxes, that are reverenciados but that little or nothing participates of ' ' trabalho' ' of umbanda, that is, of the magical intervention in the world of the men for the solution of all its problems, that are the first objective of umbanda while ritual religion. Still of the side of ' ' bem' ' they are the caboclo (that it represents authentic the Brazilian origin, aboriginal ancestor) and the old black person (symbol of the African root and marks of the escravista past and a life of sufferings and purgation of sins).