When I introduced for the first time, I analyzed, Yongnyu Sulwha(龍女說話), Najungmibu Sulwha(螺中美婦說話), Namukkun gwa Sunnyu Sulwha(나무꾼과 仙女說話), Kyunu-Jiknyu Sulwha (牽牛織女說話), yoksinkumgi Sulwha(浴身禁忌說話), Bulsinhyunsin Sulwha (佛身現身說話), Kiu Sulwha(祈雨說話) etc. as the background Sulwhas of . But later I came to the conclusion that it was implausible and impossible for all those stories to be included and restructured into one story with totally new content and structure. Sulwha has been handed down as a type, but more commonly as a form of a motif disconnected from the type by oral tradition. Therefore, similar motifs found in two different stories do not guarantee the mutual connection of these two stories. I recently collected and analysed Yongjachilchong(龍子七塚) Sulwha, in which I found very similar structures and contents to those of . In this paper I try to find the affecting relations between and Yongjachilchong Sulwha under the assumption that the latter is the background Sulwha of the former. The motifs which are commonly included both in and Yongjachilchong Sulwha are not simple motifs but independent typical stories with complete structures. It is not because fragmental separate motifs in one story affects the other story, but because total types are adopted. includes some content which are not found in Yongjachilchong Sulwha, while the whole content of Yongjachilchong Sulwha are found in . So we assume that Yongjachilchong Sulwha had been adopted by , not vise versa and that Yongjachilchong Sulwha is the background Sulwha of . Further evidence can be found in the fact that these two stories show differences in novelistic complexity, logical development, human-oriented story development, and organic connections among stories.