The birth of Kyeunheun is a very interesting subject, having several conflicting arguments For this subject, there is a need to rethink the viewpoints of mythology or folklore based on the interpretation of the recorded data. Comparing oral materials of two regions, Mungyeong and Gwangju, which are known as the birthplace of Kyeunheun, Mungyeong’s case is overwhelming in terms of quantity and diversity. There are many legends here about his birth and his training during childhood, The various legends about war, in particular, the anecdotes of Kyeunheun’s growing-up years, which were recorded here, are not found in any other area where legends about him have been handed down. Therefore, it is reasonable to say that he is from Mungyeong as recorded in the historical book of orthodoxy. Kyeunheun is presumed to have lived here at least until adolescence. Of course, it is not unlikely that he was born elsewhere and moved to this place during his childhood. Even so, it also can not be a mistake to claim that he is from Gwangju. It is an error to approach the (고기) datas of Samguk Yusa only from the viewpoint of realistic history. Gwangju is where the post-Bakje was founded and the revolutionary myth of the founding took root. It is natural that the myth of a revolutionary hero was created because a new country was established. It is also natural that the myth was woven into the mythological soil of the founding territory. Thus, the ‘Yaraeja’(야래자) This means “a person who visited at night”. According th this myth, a man visits a woman at night and leaves after they make love ; the woman is left alone to conceive and gives birth. myth, which inherited the Baekje mythology tradition, such as the symbol of dragon and the myth of ‘Mu King’(무왕), emerged. Kyeunheun’s multiple birth places of Mungyeong and Gwangju reflect a sort of mythological representation of that time. It is to prove that Kyeunheun came as a mythical being at that time to win the praise of the people As for his roots, there are conflicting arguments on whether or not he is the son of Asagae(아자개). due to problems in the interpretation of the data. A question arises about the father who betrayed his eldest son, Kyeunheun, surrendered to Taejo(태조), and the brothers who were not involved in their great brother s revolution, both unimaginable acts if they were his father or brothers. This raises questions about his paternity and also brings up the incident when he gave up his father s surname at the age of 15 and took on a different one of his own choosing. This does not mean an absence of paternal relations. as some historians claim. In the history books of Goryeo at least, Kyeunheun is recorded as the son of Asagae, and in the Lee family tree, which is called “Ibi Gagi“, theirs is recorded as a family relations. From the perspective of marriage culture and mythology, their relationship is similar to the relationship between Jumong(주몽) and Kumwa(금와). It means that Asagae is Kyeunheun’s stepfather. If you look at it, the uncertain questions mentioned above can be resolved considerably. This is based on the fact that the provisional and variable combination of the form of marriage, ‘Suok’(서옥), which means the house of son-in-law, is related to the union of a mother and son, as seen in some ancient heroic myths. It is also not unrelated to the fact that the regional variation of Kyeunheun s birth legends is concentrated in the ‘Yaraeja’(야래자) type, and there are many variations in which the mother of Kyeunheun appears as a single mother.