Yoruba oral tradition does not agree on where Aganju sits in the royal line that produced Shango, and storytellers hold at least two incompatible answers side by side rather than choosing between them. In one account, widely repeated across the diaspora as well as in Nigeria, Aganju is Shango's father, paired with Obatala or, in other versions, with Yemoja, and Shango's own thunder and fire are read as inherited directly from the elemental power Aganju already carries as orisha of the volcano and the wild land. In a second, rival account, tied to the dynastic history of old Oyo rather than to primordial genealogy, Aganju is instead remembered as a deified Alaafin, a king who ruled generations after Shango's own reign and who stands to him as nephew rather than as parent, part of a longer sequence of Oyo rulers later honoured as orisha. The two accounts cannot both be literally true in the same family tree, and Yoruba tradition, as recorded by scholars of the pantheon, has never resolved them into one timeline; devotees across different lineages and houses carry whichever version their own tradition passed down, treating the disagreement as a known feature of the pantheon's history rather than a puzzle awaiting a single correct answer. The pattern echoes the same double account already recorded for Ogun, an elemental founding-era orisha who is also, in a separate local tradition, remembered as a historical king. Where Ogun's dynastic account is anchored to Ire specifically, Aganju's is anchored to Oyo, the same royal line that produced Shango himself, which is part of why the father-or-brother question keeps recurring in accounts of that line.