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This treatise deals with the way the culture of Korea concerned with the totem pole was diffused to Japan. Especially, through the close relation between Paekche and Japan, it tracks down the source of the present Japanese totem pole religion. There are about 660 holy shrines of Great Generals in Japan now. The diffused areas of them are unevenly distributed in partial areas like Kinki and Kyushyu mainly. The totem pole religion of Korea is transmitted in about 611 areas now, and 74% of all the totem poles are chiefly discovered in Chunnam, Chungnam, Kyonggi, and the western areas of Chunbuk. In particular, historically, they centralize in the past land of Paekche like Chungchong and Chunla area. According to historical records, Paekche interchanged people with Japan since around 3rd to 4th century, and deliver Buddhist scriptures, Buddhist statues, almanacs, astronomical books, horses, and so on. In addition to the previous interchange, Japan went to the rescue of Paekche when Paekche was attacked by the allied army of Shinla and Tang, and about three thousands people of Paekche settled down in Japan after the fall of Paekche. The displaced persons of Paekche improved Japanese civilization, and was appointed the principal responsibilities of the government. Especially, among the imported family name of ancient Japan, the number of Paekche-oriented family name accounts for two-thirds of all, and it overwhelms the number of Shinla-oriented or Kokuryo-oriented. With the holy shrine of Great Generals of Japan, it has close relations with that of Paekche. In case of the holy shrine of Great General Seo-Ha-Moo built in the early seventh century, the principal god is a woman of Paekche, and a tutelary deity, who defends the northern area of the palace. In addition, the holy shrine of 8 Great Generals, which was built in the late 8th century, deifies the 8 Great Generals of Taoism imported from Korea, and primarily protects against evils. The statues of gods in the holy shrine hold swords in their right hands, and the images of them are similar to that of Whangdori, Dangjinkun, Chungnam. In a way, the holy shrine of Great General Samjo(三條) in Kyoto is Shinla-oriented in the name of the major god, and the god is originally the cow-head god who descended from the heaven, expanded the land, and drove away large snakes or gods. In another hand, the Emperor KanMoo(桓武王), who moved the above-mentioned holy shrine or built it himself, was the great grandson of the Emperor Tenji(天智王) who went to the rescue of Paekche at the time of the fall of the dynasty. His mother was Paekche-oriented, and in his childhood he was brought up in the house of his mother's parents. And also he made the previous holy shrine of Great General the guardian god of the palace. In the end, the religion of Japanese totem pole was handed down in sixth to seventh century by Paekche-oriented people, and later settled by the Emperor KanMoo(桓武王). And now this religion is handed down disproportionately in the place where Paekche-oriented people mainly live. Especially, the totem pole religion of Korea is chiefly transmitted in the areas of ancient Paekche. Therefore, it can be said that this religion of Japan was transmitted from ancient Paekche.

This manuscript considers Kakinomoto Hitomaro, who has been respected by generations as a master poet and is the representative poet of the Manyoshu, the oldest and greatest Japanese poetry anthology. It also considers his relationship with the Paekche, which was part of the Three Kingdoms in Korea--the Koguryo, the Paekche, and the Silla. Consequently, Kakinomoto Hitomaro is possibly a poet of Paekche origin; he is definitely the offspring of people of Paekche origin who moved to and lived in Japan. (In those days, Japan was called "Wae.") The following is the basis for this conclusion. First, during the time of the Emperor Bitatsu(he was the 30th emperor of the dynasty and reigned from 572-585 A.D. according to the Nihonshoki), it is presumed that people of Paekche origin collectively dwelled in the royal court. This was called the Paekche Daejong. During the time of the Emperor Bitatsu, there were persimmon trees (gamnamu) around the house gate, so they were called Gambon because of their association with the trees (Yamoto Dynasty, 815 A.D., according to the Shinsenshyojiroku). The relationship between Gambonsshijok, the Paekche, and the Emperor Bitatsu cannot be directly explained ; however, we can somewhat infer the relationship between Kakinomoto Hitomaro and the Paekche. Second, we can infer that Hitomaro was a poet of Paekche origin because of the relationship between his birthplace and the Paekche. Namely, the emperor's royal court was of Paekche origin, and there were definitely many people of Paekche origin living there. It is possible that Paekche Daejong and Yamoto Prefecture Hirosegun Paekche were the same place. (Today, it is called Nara Prefecture Kitakatsuragi-gun Koryocho Paekche.) There are two things to consider. First, Hitomaro's birthplace was in the same area, and second, it is next to Kitakatsuragi-gun Shinocho Kakinomoto. There are many possibilities, among them that Hitomaro was born in a family of Paekche origins. Third, like Kakinomoto Hitomaro, the ending -maro appeared in many ancient Japanese names, but its origin is from ancient Korean. The Paekche had an especially close relationship with that ending, and the people who moved to Japan (Dowaein: 渡倭人) often had the endings -maro or -maru in their names. We cannot deny the relationships between Hitomaro and the Dowaein and that between Hitomaro and the Paekche. Fourth, Hitomaro's wife, Yosamino-otome was originally of Paekche lineage. She grew up in the Nara region. Considering the relationship between Hitomaro and Yosamino-otome, we can infer that Hitomaro was possibly born in the Yamoto(Nara) region and was a poet of Paekche origin and offspring. Fifth, Hitomaro not only writes about individual expression of emotion, but he also writes about the reality of sorrow and about following the lost. This can be seen in his representative works in which we can find the secrets of his life and career (Omi Poetry, vol. 1, no. 29～31, related works Omi Poetry, vol. 3, no. 264～266.) Also, he wrote about the special impression and emotion of the greatest political and historical event in ancient Japan­the Jinshin Rebelion of 672 A.D. At that time, the exiles of the Paekche worked very hard. Hitomaro himself felt a close identity with the Omi reign because the Omi reign gave preferential treatment to the Paekche. However, as a result of the Jinshin Rebellion, the Omi reign collapsed, and the Paekche scattered. Hiramoto's poetry captures the reality and sorrow of the exiles, and he empathizes with the exiles in his poetry. According to the preceding information, I have concluded that Kakinomoto Hitomaro, the ancient master poet of Japan, was a poet of Paekche origin. He was definitely the offspring of people of Paekche origins who moved to Japan.

A song of Cho-young is the song which inherits the tradition of ancient shamanism in East Asia. If we compare Korean ancient songs and Japanese ancient songs, we can easily find the common shamanistic traits. For instance, invocations for Heaven, play in a group, and sexual events. Especially if we assume Cho-young as a man of holy spirit who visits earth to bless people and units with a virgin as Japanese shamanism, we may be able to explain the obscure entity of Cho-young, a man or a man of holy spirit. Through the analysis of a song of Cho-young we can find a sense of virtue in Cho- young. The terms in the song, “Two had been mine! No, no, they are taken." obviously stands for his agony. It alludes that a evil spirit (or a evil man) ravished the pureness of a woman, a wife of Cho-young. We may define this mythological song as a satire or a moral for the end of the Shinra Empire. But this song implies that people in that time already understood the meaning of a corruption and a rapine.

This thesis is about a tale of No-dal-chi(老獺稚 ; Nuru-ha-chi in Korean) which is the oral tradition in Korea and Vietnam. This thesis introduces facts which had been studied. It also tells informations of No-dal-chi in China, which we can refer that the tale type is based on China. Furthermore, we can extract some facts by analyzing in a way of motif which Korea, Japan and China has in common. They are I-ru-kuo-hon(異類交婚 ; marriage between human and animals) motif and Su-jung-meong-dang(水中明堂 ; a cemetery in the middle of ocean) motif. Su-jung-meong-dang motif is especially based on Chinese geomacy which proves the origin and width of this tale. Also, we have proven from this thesis that the Emperor can be selected only by the message of heaven. This thesis added some of informations that Japanese scholar Song-bon-shin-kwang(松本信廣) and Chinese scholar Chong-kyung-moon(鐘敬文) already announced in 1930. However, the way of adding the theme, showing many more informations, looking at another point of views that other scholars above couldn't thought of are in added in this thesis. Since the East-Asia is booked with cultural familiarity, so many informations and knowledges must be required. Because it has been studied very late and there were lack of many informations, we are worried if we make the same mistake as Japanese scholar, Kum-seo-ryong(今西龍) did. From now on, researchers concerned in type, should collect many materials in nearby countries like Mongolia and Tibet. Also, I had a strong curiosity whether India has the similar tale as we do. But on second thought, Islam and Buddhism are not so friendly with geomacy.

To define the essence of the emperor (Tenno, 天皇)'s royal authority during ancient Japanese history, I have investigated the meaning and the effect of the“Sinbuts(信物)”received from different countries. The paper examines the nature of the Sinbuts through the relationship between the emperor and daizokan(太政官). In addition, we looked at the characteristic of the emperor's diplomatic power criteria in Sinbuts in diplomatic relations. One criteria in Sinbuts is given as a diplomatic symbol to the other country. The other criteria of Sinbuts are given as a gift with the country's unique products. The first factor is important because of its symbolic meaning, where as the second one is important for its rareness. After the establishment of the Taiho-Ritsuryo legal codes(大寶律令), there was a change in Sinbuts. It was here that they began to call this exchange“Sinbuts”or“Kong-Chou Mul(貢調物)”which emphasizes its symbolic meaning. At the turn of the 8th century, Sinbuts that had been used in international diplomacy has now changed to more of a tribute to the emperor special favors. This change is a direct result of Japanese government having an emperor-centered policy. This policy was greatly influenced by China. The emperor, who holds the ultimate power in foreign affairs, has the full right to receive all the goods in totality as well. Kura-ryo(內藏寮), an organization that manages the emperor's finance, enabled him to control and distribute all the goods. In other word, the emperor has the full power to keep or redistribute all the goods he has received. In the process, daizokan too favored this method and used it himself for his profit. The ancient Japanese emperors retained their power through generations managing to keep the law in his favor and control people under him. He became the ultimate beneficiary as a head of all foreign and domestic affairs giving him maximum power. By managing this system, the ancient Japanese emperors kept their power in tact.