光緒20年（1894年）清、日因朝鮮問題，發生軍事衝突；清廷戰敗，次年簽訂「馬關條約」將臺、澎及相關島嶼永久割讓日本。直到1945年太平洋戰爭，日本戰敗投降，無條件歸還臺、澎及諸島嶼，前後共51年，史稱「日治時期」。日本總督府在這期間，對臺灣的宗教管理，可分成放任發展、制度整備與嚴加管理等三階段。尤其第三階段的「皇民化運動」，影響楊梅甚大。本研究探討日治時期皇民化運動對楊梅伯公祠與伯公信仰造成的影響。方法有史料文獻回顧、田野調查及耆老訪談。研究發現：1）皇民化的寺廟廢合運動，發生在中壢郡及周邊區域，楊梅的伯公祠亦遭波及；2）總督府的寺廟整理，隱隱存在對寺廟財產的覬覦；3）在日治末期遷神拆廟影響下，楊梅伯公祠雖廣遭拆除，但擬人化神像的存在與否，並未阻礙楊梅伯公信仰的繼續存在；4）昔日高山頂「四大伯公」之稱，部分乃因在日治時期，其建築量體與規模，在該區域大於一般伯公祠而得名。

In 1894 (the twentieth year of the Guangxu era), military conflict between China and Japan broke out over the suzerainty of the Korean Peninsula. The Qing government lost, and signed the Treaty of Shimonoseki in the following year, ceding Taiwan, the Pescadores and all appertaining islands to Japan. These territories were subsequently returned following the Japanese surrender in 1945, marking the end of the 51-year Japanese Colonial Period. The management of Taiwanese religious affairs by the Japanese Government-General of Taiwan had three phases: tolerance, reform, and control. The Kominka Movement was part of the third phase, and influenced Yangmei area seriously. This study investigates how the Hakka Bak-Gong shrine and belief were thereby affected. Research methods comprised of literature review, field survey, and interview of the elderly. The findings are as follows: 1) The Temple Restructuring Movement, part of the Kominka Movement, only occurred in Shinchiku-shu, Chureki-gun, and their surrounding regions; 2) the Government-General's main aim in the Temple Restructuring Movement was the seizing of temple assets; 3) Despite the massive removal of Bak-Gong idols and the demolition of their shrines during the late Japanese Colonial Period, the Yangmei area Bak-Gong belief continues to exist.; 4) The four Da-Bak-Gong of the Gaoshanding area have the attributive da (big) to denote that their shrine structure is more extensive than that of other Bak-Gong shrines.