They each give the role Anansewa would have played in their homes had they married her. However, Chief-who-is-chief, the favoured one in addition to the gifts, pledges to undertake the funeral rites of Anansewa. He sends a ring, drinks and coffin to symbolize his love and responsibility for the ‘dead’. He also sends money, cloths, Dumas, white kente, silk kente, velvet and brocade (pg. 77) which show, among other things, the care and love Chief-who-is-chief would have showered on Anansewa “had she taken the one more step to enter his home.” Having been overwhelmed by the love of Chief-who-is-chief for Anansewa, Ananse decides that the “great one” is indeed the right suitor for his daughter as a husband and he Ananse as a father-in-law. Thus, he discovers true love, affection and high regard for his child enough to make Anansewa return from the land of the dead to the land of the living:
…You who are lying there!
Anansewa
I am calling you
Listen with the ancestors
Chief-who-is-chief
The man fit for a husband
Has sent his money
Has sent his drink
….There stands his coffin
Giving proof to his love
Giving proof that for Anansewa’s sake
He is doing far more than
What custom prescribes for him
…Ancestors, I am pleading with you
If it is your desire
As it is ours
That Chief-who-is-chief
Should marry Anansewa
See to it that she returns to life
Wake her!
See to it that Anansewa awakes
And returns to become a bride.”
With this libation, Ananse ‘miraculously’ brings his daughter back to life and into the home of Chief-who-is-chief for a wife.