一、前言自余姚河姆渡遗址公布资料后,对于河姆渡遗址的讨论出现在许多文章和书籍中,对于河姆渡遗址的分期和各期年代学界没有争议,均同意河姆渡遗址发掘报告中的结论~([1])。讨论中争议最多的是河姆渡遗址各期遗存是否属于同一文化这一问题。部分学者认为河姆渡遗址包含的遗存均属于“河姆渡文化”遗存~([2]);另有学者认为河姆渡遗址除“河姆渡文化”(内涵与前者不同)遗存外,还包含“马家浜文化”(“塔山文化”)、“崧泽文化”遗存~([3])。本文在此问题上的观点大致与后者相近,但认为除上述遗存外,河姆渡遗址还包含有一种被忽略了的遗存,此种遗存,即使是认为河姆渡遗址 I. Introduction Since the publication of the Hemudu site in Yuyao, discussions on the Hemudu site have appeared in many articles and books. There is no controversy over the stage of the Hemudu site and the chronology of various periods, and all agree with the conclusions in the excavation report of Hemudu ~ ([1 ]). The most controversial issue in the discussion is whether the remains of Hemudu sites belong to the same culture or not. Some scholars believe that the remains contained in the Hemudu site belong to the remains of “Hemudu Culture” ~ ([2]); while other scholars believe that the Hemudu site contains not only the remains of “Hemudu Culture” (different from the former ones) Majiabang culture “(” Tashan culture “), ” Songze culture "remains ~ ([3]). This article on this issue is generally similar to the latter point of view, but that in addition to the above remains, Hemudu ruins also contain a neglected remains, such remains, even think Hemudu ruins