This study investigates the characteristics of memorial services that reflect the normativity of funeral rituals that took place at the time, which in turn can shed light on the patterns associated with the formation process of tomb traditions. This is done by comparing the tomb system dating to the Bronze Age in the lower reaches of the Geum River to those of the other regions. First, the religious philosophy of the society reflected in the tomb system dating to the Bronze Age in the lower reaches of the Geum River was examined, and the aspects of ancestral rites and ritual services were reviewed and their correlations with the dolmen traditions considered. As a result, it was possible to arrive at an understanding of the layout of the tombs of Songguk-ri society, where dolmens and ‘Songguk-ri type tombs’ coexisted, as well as of their mutual relationships, and the functional layout of space where these structures were located. Second, it was explored how the tradition of the tomb system of Songguk-ri society had been based on the material, mental, and cultural network of diverse forms that that existed beforehand in the Liaodong region and the southern part of North Korea. The formation of the tomb system of Songguk-ri society was seen to have been based on the expansion of a consensus, in which religious motifs associated with the myth on Founding Fathers had been shared. It was observed that the growth of complex tomb systems where tombs of diverse forms coexisted had resulted from the expressions of regional characteristics of the earlier culture of the southwestern part of southern Korea. It was concluded that this may have been the result of the strategic choice made by the leaders of Songguk-ri society who sought to stabilize society based on the belief in the Founding Fathers, at a key turning point in terms of society. The tradition of the tomb system of Songguk-ri society in the lower reaches of the Geum River may have been rebuilt as a way of emphasizing their acceptance of the common myth of the Founding Fathers, utilizing the network consisting of the dolmen tradition, ancestral rites, and ritual services that had been formed earlier in the Liaodong region, the southern part of North Korea, and the southwestern part (Hoseo region) of South Korea.