The Singo moved to the south west of Lwandali and built a new capital, Dzata II. Up to this day the descendants of Dimbanyika are not allowed to face the descendants of Netshiendeulu since it is believed that the descendants of Netshiendeulu possess supernatural powers bestowed by Dimbanyika. When Khosi Netshiendeulu goes to Dzanani to pay tribute to the Mphephu-Ramabulana King the two have to converse not facing each other. They are also separated by a wall, and they both need to have their backs against the wall that separates them. This practice is also due to the belief King Dimbanyika and the son of Rambwapenga (Netshiendeulu) could not see each other when Dimbanyika was trapped in the cave, and when he was issuing instructions. The Mphephu-Ramabulana King is also, therefore, supposed to issue instructions to Khosi Netshiendeulu without the two seeing each other’s face.
Dimbanyika was succeeded by Dyambeu. The remaining Vhangona clans, Vhambedzi and Vhalembethu of Ha-Mutele and Makhahani (Thulamela) were also conquered.
Dyambeu died when he was attempting to subjugate the Vhatavhatsindi of Tshiheni and Tshiavha (where Lake Fundudzi is found). Dyambeu is said to have underestimated the Vhatavhatsindi and decided to subjugate them without the use of Ngomalungundu. He, therefore, instructed the six Vhandalamo men who carried Ngomalungundu to hang it on a plum tree. Ngomalungundu is said to have fallen from the plum tree, touched the ground and cracked while the Singo were busy fighting the Vhatavhatsindi. This led to the defeat of the Singo by Vhatavhatsindi, and the broken Ngomalungundu was taken by the Vhatavhatsindi. King Dyambeu was killed. This was the first defeat of the Singo by any of the Vhavenda clans.
Vhatavhatsindi took Ngomalungundu to their royal kraal, Tshiheni.
Mwali, the Great God of the Singo made contact with Tshishonga, the Chief Priest and gave him a golden pipe which had similar powers to those of Ngomalungundu.
Tshishonga led the Singo army to conquer Vhatavhatsindi. The Singo army set up its base camp at a place known today as “Mudavhi wa Tshishonga” (Tshishonga’s field). The Singo army defeated Vhatavhatsindi with the help of the magical golden pipe given to Tshishonga by Mwali. The Singo also managed to get hold of Ngomalungundu and took it back to Dzata.
Through conquest the Vhangona and Vhambedzi came to revere and fear Ngomalungundu. They regarded this drum as the Voice of their Great God, Raluvhimba. By the late 19th century Vhavenda had to come to think of Raluvhimba and Mwali as interchangeable names for the same deity, although they had once been separate.
The Singo were, with time, absorbed culturally and linguistically by Vhangona and Vhambedzi clans, the clans they conquered. The conquerors’ descendants owe much of their present identity to the earlier inhabitants of Venda, Vhangona and Vhambedzi. It is believed that about 85% of present day Tshivenda words and vocabulary come from the original Tshingona. But the conquerors also transmitted a great number of Karanga traits.