Mugodo Chief of the Kranga - My research suggests Mugodo was a descendant of Dzungundini, not her husband

That looks like an interesting book to add to the project. Thank you.

RE

Mugodo was a descendant of Dzungundini, not her husband.

According to this version (the website for which I'm now battling to open) -

The Rain Queens of South Africa
According to legend, a Kranga chief named [[Mugodo, chief of the Kranga Mugodo, chief of the Kranga] Mugodo] was warned by his ancestral spirits of a plot by his sons to overthrow him. He had them killed and told his daughter [[Mujaji (mother of the first Rain Queen) Mujaji (mother of the first Rain Queen)] Dzunginidini Dzugundini], that according to the wishes of the spirits, he must marry her and father a girl child. By doing this he ensured that the new heir to his throne would be a Queen and thus a new dynasty of woman founded. The ancestors bestowed onto the princess rainmaking powers, which expanded the wealth of the kingdom. When Dzugundini gave birth to a son fathered by her father, the child was strangled. Her second child was a girl, which signalled the start of the female dynasty: http://rainqueensofafrica.com/2011/03/the-rain-queen-and-the-lobedu-a-north-sotho-tribe''''

- Mugodo is the father of Dzungundini, who, through incest, fathers Maselekwane Modjadji, Rain Queen I upon his own daughter.

But Wikipedia has this:

There are several different stories relating to the creation and history of the Rain Queens of Balobedu. One story states that an old chief in 16th century Monomotapa (South eastern Zimbabwe), was told by his ancestors that by impregnating his daughter, Dzugundini, she would gain rain-making skills. Another story involves a scandal in the same chief's house, in which the chief's son impregnated Dzugundini. Dzugundini was held responsible and was forced to flee the village. Dzugundini ended up in Molototsi Valley, which is in the present day Balobedu Kingdom.

The village she established with her loyal followers was ruled by a Mokoto, a male leader, but the peace and harmony of the village were disrupted by rivalries between different families; therefore, to pacify the land, Mokoto impregnated his own daughter in order to restore the tribe's matrilineal tradition. In another version, Mokoto had a vision that he had to marry his daughter in order to create a matrilineal dynasty.[10] She gave birth to the first Rain Queen, known as Modjadji, which means: "ruler of the day".

Oral histories recount that the Rain Queens are originally from ancient Ethiopia and built the fortress of Great Zimbabwe.[10]

During the 1930s, social anthropologists Eileen Krige and Jack Krig carried out fieldwork on the society of the Rain Queens.[1] Their work was published in 1943 as The Realm of a Rain-Queen. A Study of the Pattern of Lovedu Society, and remains one of the standard anthropological works.[1]https://en.wikipedia.org/wiki/Rain_Queen

And in THE REALM OF A RAIN-OUEEN By E. JENSEN KRIGE, d.litt.(rand), m.a.(1943)

The First Pageant (c, 1500). The sons of Monomotapa, mighty monarch of the Uakaranga, quarrel and each sets himself up as an independent mambo, or chief, dividing Uukhalaga, the empire of their father, among themselves. One of these chiefs has his capital at the mountain of Maulwi, somewhere in Rhodesia. His people, prostrating themselves in his presence, call him mulozwi or murozwiy but he has merely taken that name as a praise title to mark the link between him and the king of the Rozwi. Perhaps it is only a political link, not implying kinship of any kind. We do not know. Mambo rules his people, not by force, but through his supernatural prerogatives, for he is a sacred king. Tradition dictates that he should end his reign by ritual suicide. He is appointed, not in accordance with man-made rules, but by the spirit of his predecessor, who holds the door of the hut in which he died against all but the true heir ; and it is only throuMambo rules his people, not by force, but through his supernatural prerogatives, for he is a sacred king. Tradition dictates that he should end his reign by ritual suicide. He is appointed, not in accordance with man-made rules, but by the spirit of his predecessor, who holds the door of the hut in which he died against all but the true heir ; and it is only through that doorway that his successor can ascend the throne.

This mambo has a daughter, Dzugudini, and, though she is unmarried, she has an infant son, Makaphimo. Mambo wishes to punish the seducer of his daughter, but Dzugudini and her mother refuse to disclose the identity of the culprit, saying, ‘The father of the child of a king’s daughter is not to be known.’ Mambo becomes more and more suspicious. Dzugudini’s mother steals the rain charms and the sacred beads, and feverishly teaches her daughter their virtues and their use; and before Mambo can take action, Dzugudini and her infant son flee to the south.

After a long and eventful journey, the fugitives, accompanied by a handful of followers, arrive in Uulovedu, where they settle and found the tribe of the Lovedu. We do not know whether Mambo ever discovered who had seduced his daughter; but Lovedu tradition records that Makaphimo was the issue of the incestuous union of uterine brother and sister. The brother remains as mambo, successor to his father; the sister, Dzugudini, by virtue of her incest, justifies the creation of a new people.https://archive.org/details/in.ernet.dli.2015.212716/page/n23/mode/2up

The Sixth Pageant {c, 1800). Mugodo is the instrument of an inexorable fate. His faith in his fellow men, in his councillors, even in his sons, has been shattered. He muses that women also are faithless. But their faith, however unfaithful, keeps them falsely true; they intrigue against him as their husband, but they are loyal to him as their king. Above all, their mystery is allied to a power, not to blast the tribe to fragments, but to subdue men and turn their passions to the service of the state. That is the vision given to Mugodo, and the guarantee of its divine origin is the far-off past in which Dzugudini originated the tribe. That past also suggests how the vision can be realized. And in the scene before us these mighty issues are handled with a simplicity and a directness which it is impossible to reproduce.

Mugodo betakes himself to his favourite daughter at Maulwi, sacred reminder of the mountain in Rhodesia. Simply he tells her of his purpose, but she doubts its divine source: Tt cannot be, my father,* she says; ‘these things are too difficult.* Mugodo goes again to her, but she remains mystified that a sin that defiles can be a rite that sanctifies.

Then Mugodo goes to Lekhwareni, the despised place of stones and of slothful people (for, according to their praise song, they bum their nails roasting the maize that they should have stamped). There lives Mujaji, daughter of his wife, Mamujaji. To her also he confides his vision; he tells her she will be queen if, though celibate, she will bear the heir to the throne. He is not speaking of a virgin birth, for she understands that he, her father, will be the father of her issue. ‘You are allwise, O father,* she replies, ‘I am the servant of your will.* A secret hut is built; an inquisitive intruder, the favourite wife of Mugodo, suffers the extreme penalty; and in due course a son, not a daughter, is born.

But Fate tricks Mugodo in vain. The son is strangled and a little later there is a daughter. She is to become Mujaji II.https://archive.org/details/in.ernet.dli.2015.212716/page/n27/mode/2up