Vodyanaya Korova

Tradition: Russian Mythology
Alternative Names: Water Cow, Vodianaya Korova
Category: Cow


The Myth

The Vodyanaya Korova is a mythical water cow from the folklore of the Russian North. It is described as an enormous, heavy, well-fed and exceptionally large cow, usually brown in color, though black, mottled, red-and-white, and black-and-white cows are also found in different traditions. Its coat is smooth and glossy, and it is usually completely hornless. The cow is exceptionally fertile and always produces abundant milk, making it a creature strongly associated with life, fertility, and abundance.

The water cows live beneath the waters of rivers, lakes, and sometimes the sea. On warm summer nights they emerge from the depths and come ashore onto islands, riverbanks, or flooded meadows, where they graze. One tradition tells of a small, perfectly round and apparently bottomless lake with an island in its center. During the summer, four mysterious cows emerge from the water onto this island to graze. In other accounts, an entire herd appears.

Whenever a person approaches the grazing cows, however, the strange creatures immediately flee back into the water. The lake itself may suddenly become violently agitated, and a whistle or other sound can rise from its depths. At this signal the cows rush into the water and disappear beneath the surface. Sometimes a mysterious water spirit is said to drive the herd back into the lake, just as a farmer would drive ordinary cattle into a stable when danger approaches.

The waters from which the cows emerge are not ordinary bodies of water. They are sometimes described as bottomless, representing the primordial waters from which the world itself emerged. The island in the center of the lake represents the first piece of land rising from those waters. The water cow that steps onto it is therefore more than an enchanted animal: it is connected with the creation of the earth itself.

In these traditions, the cow’s grazing actually causes the land to develop. The first patches of earth are still unstable, sometimes imagined as small pieces of land floating upon the water. The cows walk across them, sinking into the soft earth almost up to their muzzles without drowning. As they graze, the land becomes covered with green vegetation. The cow therefore simultaneously represents the earth and the force that brings the earth into being.

The Vodyanaya Korova is also associated with extraordinary abundance. A person who succeeds in capturing one may discover that it never seems to diminish or disappear. Such a cow can become larger, fatter, and more productive than any ordinary animal, producing enormous quantities of milk. One tradition tells of cows giving two buckets of milk at a time. A peasant who acquired such a creature could become wealthy from its inexhaustible productivity.

The cow’s hide itself possesses supernatural power. Every hair of the magical animal is said to contain the potential to become an animal of its corresponding kind. In one story, after a peasant slaughtered a water cow, its mysterious hide disappeared. An unknown being associated with the round lake had taken it back into the depths, returning the magical hide to the waters from which the creature had originated.

Other traditions describe the herd being accompanied by a supernatural milkmaid. She appears whenever the cows come out of the water and disappears with them when they return to the depths. She possesses a golden milking vessel that does not sink in the water. Whenever a person attempts to seize it, however, the vessel immediately disappears beneath the surface. Whoever could obtain the magical vessel was believed to have a chance of capturing the water cows themselves.

The Vodyanaya Korova is therefore not simply a strange cow living in a lake. In the oldest layer of the tradition, it is connected with the primordial waters and the creation of the earth. Each time the mysterious herd emerges and grazes upon the land, the ancient act of creation is symbolically repeated. When a human approaches and the cows flee back beneath the water, the process ends and the world returns to its beginning, ready to be renewed again.


Sources

Krinichnaya, N. A. “Водяная корова в севернорусской мифологии” (The Water Cow in Northern Russian Mythology). Русская речь (Russian Speech), no. 5 (2014), pp. 101–109.


Ushi-onna

Tradition: Japanese mythology
Alternative Names: Cow Woman
Category: Cow


The Myth

The Ushi-onna is a frightening yokai said to have appeared around Mount Rokko in Hyogo Prefecture. It is described as a woman with the head of a cow and the body of a human, usually wearing a red kimono. Encountering her was believed to bring misfortune or cause an accident.

One version of the legend tells of a girl born before the Second World War with the head of a cow and the body of a human. She was supposedly born in a certain mansion or at a place connected with the slaughtering of cattle. Because of her strange appearance, she was imprisoned inside a room and kept hidden from the outside world.

When the air raids devastated the Ashiya and Nishinomiya areas, the buildings where she had been confined were destroyed. According to the rumor, the cow-woman escaped from the ruins and disappeared into the surrounding area.

Other stories placed her around Mount Kabuto in Nishinomiya. In one account, a person encountered what appeared to be a cow wearing a red kimono, with blood dripping from its mouth. Another rumor claimed that after the Great Kobe Air Raid, a woman wearing a kimono and possessing the face of a cow was seen eating animal carcasses among the ruins of a shrine on Mount Kabuto.

Further rumors connected the creature to a house that had dealt in beef cattle before the war. According to this version, a calf was born with part of its body possessing an abnormal human-like form. The creature was locked inside a room, but after the air raids destroyed the surrounding area, it escaped.

The stories were later associated with the motif of Sakyo Komatsu’s 1968 short story Kudan no Haha, which was set in Ashiya. The exact relationship between the story and the earlier rumors is uncertain, but the two traditions share the disturbing image of a human-cow hybrid appearing in the Ashiya and Nishinomiya region.

The legend eventually became particularly associated with Washirinji Temple in Nishinomiya. From around the late 1970s onward, young people began visiting the temple at night as a test of courage, hoping to encounter the cow-woman.

A rumor spread that the Ushi-onna would appear if someone walked around the shrine on the temple grounds three times. As more people began visiting at night and causing disturbances, the temple attempted to stop them by putting up a sign claiming that, unfortunately, the cow-woman had moved away.

Thus the Ushi-onna became a modern Japanese urban legend: a cow-headed woman in a red kimono, associated with wartime destruction, abandoned ruins, blood, and nighttime encounters around the mountains of Hyogo.


Sources

Takahashi, Toshihiro. “牛女 [うしおんな] (Ushi-onna).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). July 25, 2021. https://tyz-yokai.blog.jp/archives/1078437909.html


Ushi-Momo

Tradition: Japanese mythology
Alternative Names: Ushi-Momo
Category: Cow


The Myth

Ushi-Momo is the name of a monster said to exist in the Inshu Tottori region of Japan.

The available source only states that a monster with the name Ushi-Momo is known in the region. No further description of its appearance, behavior, origin, or story is provided.


Sources

Takahashi, Toshihiro. “牛モーモー [うし-] (Ushi-Mōmō).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). December 29, 2009.
https://tyz-yokai.blog.jp/archives/1010652677.html


Ushi-Kubi

Tradition: Japanese mythology
Alternative Names: The Cow’s Head
Category: Cow


The Myth

Ushi-Kubi, meaning “Cow’s Head,” is a terrifying Japanese ghost story or urban legend concerning a tale that is said to be so frightening that it must never be told.

According to the legend, anyone who hears the story of the Cow’s Head will be overcome by terror, lose their mind, or even die. Because of this, the story itself is never supposed to be told. Only its title has supposedly survived, while the actual contents remain unknown.

The story is sometimes said to have been passed down since the Edo period. It is also said that the tale was simply too terrifying to be written down, and therefore survived only through oral transmission.

The mystery surrounding Ushi-Kubi is part of the horror. The frightening idea is not necessarily that there is a particular monster or event within the story, but that somewhere in the world there is supposedly a ghost story so horrifying that merely hearing it can kill the listener. The actual existence of such a story, however, is itself uncertain.

Because the contents are unknown, people have repeatedly invented their own explanations of what the Cow’s Head story might contain. On Japanese internet message boards, various theories and fabricated versions have circulated, including stories connecting it with cannibalism during the Tenpō famine.

In 1960, the writer Sakyo Komatsu published a novel titled The Cow’s Head. The story concerns a protagonist who attempts to discover the contents of the terrifying ghost story known as “The Cow’s Head.” Komatsu later stated that his story was based on a rumor that had already circulated within the mystery community. If this account is accurate, stories about the famous but unsubstantiated Cow’s Head legend were already circulating before 1960.

Later collections of Japanese supernatural folklore have treated Ushi-Kubi as an example of a “monster that must not be spoken of.” Similar legends involve supernatural stories, names, or subjects that supposedly cause death or disaster simply by being spoken about.

A literary work titled The Cow’s Head was also published by Ishizumi Haruhiro in the 1926 issue of Bungei Ichiba. Ishizumi reportedly heard the story from his father. However, whether this 1926 story is actually connected to the Cow’s Head legend known today remains unclear.

Thus, the defining feature of Ushi-Kubi is precisely that its terrifying story is never revealed. The legend survives through the claim that the story exists, while its supposed contents remain unknown.


Sources

Takahashi, Toshihiro. “牛の首 [うし‐くび] (Ushi-kubi).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). April 19, 2021. https://tyz-yokai.blog.jp/archives/1078437883.html


Ushigozen

Tradition: Japanese mythology
Alternative Names: Cow Lady
Category: Cow


The Myth

Ushigozen is a cow-like monster associated with an ancient incident at Asakusa. It is described as a monstrous creature resembling a cow-demon.

In 1251, during the third year of the Kenchō era, a strange creature resembling a cow appeared near Asakusa in Musashi Province. It suddenly ran toward Sensō-ji Temple, where approximately fifty monks had gathered in the temple’s refectory.

As the creature appeared, twenty-four of the monks immediately fell ill and became unable to rise from their beds. Seven others died instantly.

Another account tells that, around the same period, a monstrous creature resembling a cow demon emerged from the Asakusa River. It ran about wildly before suddenly disappearing by jumping into a shrine on the opposite bank.

The shrine was Ushigozen Shrine, now known as Ushijima Shrine. According to the tradition, when the creature entered the shrine, it dropped a sacred treasure known as the cow-jewel onto the altar.

Ushigozen Shrine itself was traditionally founded during the Jōgan era, between 859 and 879. The monk Jikaku Daishi Ennin is said to have received an oracle from an old man who was an incarnation of Susanoo-no-Mikoto. The figure commanded him to build a shrine and promised that, whenever unrest threatened the land, he would protect it by appearing in a form capable of subduing demons, wearing the head of a bull around his neck.

Because of this tradition, the creature that attacked Sensō-ji has sometimes been interpreted as the fierce spirit, or aramitama, of Ushigozen. Another interpretation identifies it as an incarnation of Susanoo-no-Mikoto, with the attack possibly reflecting a religious conflict between the traditions associated with Sensō-ji and Ushigozen Shrine.

The creature that appeared at Asakusa is regarded as one of the earliest recorded examples of the Japanese ox-demon, or ushioni. In later retellings, the name Ushigozen itself came to be treated as the name of the supernatural creature.


Sources

Takahashi, Toshihiro. “牛の首 [うし‐くび] (Ushi-kubi).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). April 19, 2021.


Ushi-Fufu

Tradition: Japanese mythology
Alternative Names:
Category: Cow


The Myth

Ushi-Fufu is a pair of supernatural beings with human heads and cow-like bodies. Both figures have two horns growing from their heads and hooves split into two parts.

The male has a black body with a white abdomen, while the female has a red body. The male is also depicted with exposed genitals.

The source provided does not give any further story or legend concerning Ushi-Fufu beyond their depiction as a pair of cow-like beings associated with Hell.


Sources

“獣;ケモノ,夫婦;フウフ,畜生道;チクショウドウ (Kemono; Fūfu; Chikushōdō).” Kaii/Yōkai Image Database, International Research Center for Japanese Studies. 2006. https://www.nichibun.ac.jp/cgi-bin/YoukaiGazou/card.cgi?identifier=U426_nichibunken_0058_0007_0000


Uri Bull

Tradition: Swiss Mythology
Alternative Names: The Snow-White Bull, The Bull of Sürenen
Category: Cow


The Myth

The Uri Bull is a legendary snow-white bull associated with the Sürenenalp above Engelberg in the Swiss Alps. According to the legend, it was created and raised for the purpose of confronting a monstrous creature that had brought a curse upon the mountain.

High in the Alps above Engelberg lay the Sürenenalp, once regarded as the richest pasture in the region. A shepherd living there committed a grave act of sacrilege. Out of misguided love, he baptized a silvery-white sheep using stolen holy water. The act transformed the sheep into a raging and apparently invulnerable monster that drove both people and cattle from the mountain.

No weapon could wound the creature, while prayers and exorcisms were unable to drive it away. The Sürenenalp consequently became cursed and dangerous ground.

Desperate to end the threat, the people of Uri sought the assistance of a wandering scholar who was versed in forbidden arts. He devised a strange remedy: a bull would be raised specifically to confront and destroy the monster.

A snow-white bull was chosen and raised with great ritual care. During its first year it was given the milk of one cow. In its second year it drank the milk of two cows, and this continued each year until its ninth year, when it consumed the milk produced by nine cows. Through this extraordinary nourishment, the bull grew to enormous size and acquired tremendous strength.

When the bull was finally ready, a virgin dressed entirely in bridal white led it up to the Sürenenalp. She held the bull by a ring attached to its nose. When the monstrous sheep charged, the maiden released it.

The white bull lowered its horns and thundered toward the creature. The two monsters met in a terrible battle. The struggle was so violent that the mountain shook and the sky darkened. Storm clouds gathered around the combat until the fighting disappeared from sight. Lightning split the heavens while thunder rolled through the valleys.

When the storm finally cleared, the cursed sheep had been destroyed. Nothing remained of the monster except a torn and bloody mound. The maiden who had led the bull to the mountain had vanished without a trace.

The bull, however, had also died. It was discovered near the icy source of the Aa River, where it had apparently drunk too deeply from the freezing water after the exhausting battle.

With the destruction of the monster, the pastures of the Sürenenalp were finally freed from the curse. In remembrance of the white bull that had sacrificed itself to save the mountain, the people of Uri named the stream where it died the Bull’s Brook and adopted the head of the bull as their enduring emblem.

The Uri Bull therefore became both the monster-slayer of the Sürenenalp and a sacred symbol of the canton of Uri.


Sources

Guerber, H. A. (1899). Legends of Switzerland. p. 224.


Ushi-Bakemono

Tradition: Japanese mythology
Alternative Names: Ushi-Bakemono
Category: Cow


The Myth

Ushi-Bakemono is a yokai with elements of social satire, introduced in Hyakki Hirugyo, from Keigetsu Omachi’s Eiri Kunwa, an illustrated collection of moral tales published in 1916. It is listed as the 35th of the 41 yokai in the work.

Ushi-Bakemono is depicted with a human body and the head of a large black ox. At first glance, its appearance resembles Shennong, the ancient Chinese deity, but unlike Shennong, the creature is an ox monster that provides no benefit to humanity.

The ox monster is said to doubt everything around it, including gods, morality, the state, and life itself. It wanders aimlessly through a fog, questioning these aspects of existence.

The horns on its head represent jealousy and insidious cunning. The creature is said to attempt to push down anyone and everyone in order to advance itself.

Although such a being may call itself a modern person, the tale presents it as something less than human: an ox monster wandering through the world, driven by doubt, jealousy, and cunning.


Sources

Takahashi, Toshihiro. “牛の化物 [うし‐ばけもの] (Ushi-bakemono).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). July 25, 2021. https://tyz-yokai.blog.jp/archives/1078437905.html


Unmushi

Tradition: Japanese mythology
Alternative Names: Sea Cow
Category: Cow


The Myth

Unmushi is a yokai from the area around Kagoshima Bay in Tarumizu City, Kagoshima Prefecture. It takes the form of a black cow with horns and is said to emerge from the sea with a terrifying roar.

The Unmushi appears only on the 27th day after Obon. Because of the creature’s appearance on that day, people traditionally avoided going out to sea.


Sources

Takahashi, Toshihiro. “海牛 [うんむし] (Unmushi).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). July 9, 2011. https://tyz-yokai.blog.jp/archives/1010654024.html


Umingmånguaq

Tradition: Inuit mythology, Canadian mythology
Alternative Names: Umingmånguaq
Category: Cow


The Myth

Umingmånguaq is the spirit of the musk-ox. It has no eyes and perceives everything through its ears, which grow from stems and resemble horns.

A hunter first encountered Umingmånguaq while hunting caribou. The spirit spoke to him like a human being and explained that it was simply searching for a shaman whom it could serve.

From then on, Umingmånguaq would follow the hunter wherever he went. He did not need to turn around to see whether it was there, because whenever he turned to look for it, the spirit would disappear.

Umingmånguaq was regarded as having healing powers and was said to be able to cure all ailments.


Sources

Rasmussen, Knud. Intellectual Culture of the Hudson Bay Eskimos. Copenhagen: Gyldendal, 1930. 3 vols. Vol. 1, Intellectual Culture of the Iglulik Eskimos (1929); Vol. 2, Observations on the Intellectual Culture of the Caribou Eskimos (1930); Vol. 3, Iglulik and Caribou Eskimo Tests (1930). Internet Archive