This article discusses the various meanings of Jeungsan’s relics and the expansion of the mythical meaning of Jeungsan’s relics to mythical narratives and other material things such as song and place. After the death of Gang Ilsun (1871-1909), better known under his sobriquet Jeungsan, who was the leader of a new religious movement in Korea, many groups following him scrambled for Jeungsan’s relics. They resorted either to grave robbery, violence, or lawsuits because they believed that Jeungsan’s relics could confirm the legitimacy of his successor or that Jeungsan would resurrect from the relics. Some people regarded the relics as Jeungsan’s real presence and others thought the relics were helpful for self-discipline. Depending on the situation faced by each Jeungsan group, Jeungsan’s relics had different meanings. Thus the meaning of the remains was fluid and dependent on relationships with other subjects. In addition, the meaning of the relics was expanded. They did not just remain as passive objects, but also influenced mythical narratives and other material things. Through the case of a Jeungsan group called Jeungsan beopjonggyo (甑山法宗敎), I argue that the narrative of Hwa-eun-dang, the only daughter of Jeungsan, searching for his relic can be reconstructed into a myth of finding relics. Also, I explain that the mythical meaning of Jeungsan’s relics was expanded in the songs which contain lyrics about the relics and the place where the relics are located. In conclusion, I argue that events related to Jeungsan’s relics and the meaning of the remains interact with each other.