As oral literature, a myth generally tends to have various versions of the different times. This study intended to arrange narrative’s line of two myths of goddess which has various temporal features. From the temporal features, ‘antiquity’ of myth at the time of pre-ancient kingdom and ‘the ancient feature’ at the time of ancient kingdom are searched. In widespread narratives after 13C, a goddess of ancient kingdom Shilla, Holy mother Seosul[Seosul-seongmo], would be called in the name of the goddess Seondo[Seondosan-sinmo]: Two character, one identity. This understanding became popular after the 13C book “Samguk yusa” and subsequent Josun dynasty’s various books. However, these myths are difficult to see as myth of same goddess. Different world views are perceived :　Mythological world view, Buddhist world view, Taoistic world view. It could be presumed two myths had been formed through separate courses. To examine the separate courses, according to main character of Seosul and Seondo, episodes were divided. Over the several motifs and episodes, logical questions were arisen : Why the version of “Samguk yusa” has different motifs, like hawk, Chinese emperor, emperor’s letter etc., while “Samguk yusa” quoted “Samguk sagi” which delivered the Seondo myth for the first time in Koryo. As an answer of the question in this study, the motifs, episodes were analysed by their temporal features and were belonged to a proper myth. In conclusion, the myth of goddess Seosul had been changed at least 5 times through more than 1,000 years from the first formulation of prehistoric time, before Ancient kingdom Shilla to 13C(cir. 1281 A.D.), in which the myths were recorded in “Samguk-yusa” of Koryo dynasty. - The first version of Seosul myth : Antiquity of myth before ancient kingdom with nature worship in a short narrative. - The second version :　Birth episode of Shilla Geoseogan[king] Park Hyeok was added(cir. 57 B.C.E. according to a history book “Samguk-sagi”). - The third version : Buddist episode was added(cir. 565-632 A.D.) by the buddist king. - The fourth version : Episode of king Kyeongmyong and a hawk was added. (cir. 924 A.D.) - The fifth myth : goddess Seosul and goddess Seondo regarded as the same identity.(cir.1281 A.D.) Meanwhile, the myth of goddess Seondo was delivered from China in Koryo dynasty (cir.1145 A.D.) by Kim Busik, the author of “Samguk-sagi”. Therefore, logically, goddess Seondo could not been a narional mother goddess of Shilla, the country before Koryo. With very political reason to reinforce the power of Buddism, the second variation was made by Il Yeon, the author of “Samguk-yusa”. He intended to use the traditional dignity of Seosul and make Taoistic Seondo as Buddism supporting goddess. So, one powerful goddess were born. After this version, two goddesses would been regarded as one goddess. Through variations of two goddesses myths, several signifiers based on various world views and beliefs could had been clustered and made new meanings[signified] which had political power and influenced to the opposing group off the author Il Yeon. Those interpretations can be understood as post-evental interpretation with premises of Lacanian pychoanalysis perspective. It means through various signifiers, a goddess of mythological gained new meanings over the first mythical meaning. The signifiers such as ‘a goddess surpporting buddism’, ‘a goddess who has divine power over the nature’, ‘Taoistic goddess’ could generate the new signified by metaphor.