Sandy Bay water family (Tate’s account)

Overview

Princess Sagapgia disappears from a canoe crossing foam near Sandy Bay at the Skeena’s mouth. Her companions return to her uncle, who learns through shamans that the son of the local supernatural chief has taken her as his wife. The uncle’s offerings descend into the underwater house where she now lives. Mouse Woman explains the household and proposed marriage after receiving the girl’s woollen ear ornament. The source describes both the family’s grief and the marriage; it does not narrate the princess choosing to leave the canoe.

The underwater grandfather makes Sagapgia’s newborn son grow rapidly by stretching his body. Later he calls to the Useless River for a daughter, who is conceived and likewise grows quickly. Before sending the children and their mother home, he assembles supernatural chiefs and asks them to stop harming his grandchildren’s human relatives. The four winds agree to blow less often, and the water beings agree to reduce their attacks. The account explains their earlier canoe-capsizing as attempts to obtain the dried berries being transported.

The son, whose name the edition renders Down The Useless River, later succeeds his human uncle and prepares a reciprocal feast. For two years, different Tsimshian communities produce foods, carved dishes and spoons, boxes, bark garments and other goods. He builds houses on the Nass and sends his sister with messengers. When the invited beings fail to arrive, the siblings consult their underwater grandfather: one chief was omitted, so none will attend. The missing invitation must be repaired before the gathering can proceed.

The guests arrive with storms, water and foam covering the houses. Human attendants wait in the hills while the young chief, his mother and sister remain below; their fire withstands the flood. Once the water subsides, attendants return and see chiefs wearing varied crests. The text names many guests, including a smiling bald figure and another whose hat and blanket carry arrows. The hosts feed them and transfer food and finely made vessels through the fire, then distribute further valuable goods.

The young chief asks that two particularly dangerous beings move behind Canoe Pass because their positions make human passage difficult. The gathering agrees. A second flood accompanies the guests’ departure, and Chief K-gazoun calms the water with seal oil. Afterwards the people find two gifted carved houses: one bearing a large starfish, the other a bullhead with living children on its back. The story ends with mutual affection between the siblings and their people. Its resolution depends on kinship, collective labour and negotiated obligations, rather than defeating every water being in combat.

Origins & earliest records

Franz Boas, Tsimshian Mythology, based on texts recorded by Henry W. Tate, published in 1916 in the Bureau of American Ethnology’s thirty-first report for 1909–1910. Boas translated Tate’s free interlinear English renderings of his Tsimshian texts. The preface notes Tate’s editorial choices and some influence from published collections; the 1916 volume omits the original-language text.

Records & interpretation

Story 42, The Water Being Who Married the Princess, complete pp. 272–277; preface pp. 31–32.

Selected bibliography

Documented works and useful reading. This is not a list of every appearance.

1. 01

   Tsimshian Mythology

   Henry W. Tate, recorder; Franz Boas, translator and editor · 1916

   Story 42, The Water Being Who Married the Princess, complete pp. 272–277; preface pp. 31–32.

Family & connections

A source-supported family tree or inspiration record has not yet been compiled for this profile. Related reading below indicates a connection in subject matter, not a proven lineage or creative influence.

References

Sources supporting this profile. Linked pages have their own scope and editorial standards.

1. Primary textBoas/Tate 1916: The Water Being Who Married the PrincessResearch access: 2026-10-05

Image credits

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