邱承墩遺址位於江蘇省無錫市鴻山鎮東北約1公里，東南距蘇州市區約20公里，西北距無錫市區約20公里，地理座標120°30' 16.8〃E，31°29' 38.6〃N。2003年3月～2005年5月，南京博物院考古研究所對邱承墩遺址進行了考古發掘。考古發掘最重要的收穫之一是首次發現並清理了兩座並列的新石器時代祭祀遺跡－雙祭臺。祭臺編號JS1、JS2。 JS1底部近似正方形，底邊東西長12.55，南北寬11.50，高1.10米，方向195°。JS1堆积的第3層近中部向上凸起呈不規則方柱狀祭祀遺跡，祭祀遺跡的頂部置2件從腹部切割的夾砂陶罐，陶罐底部平置，口部扣置，呈並兩排列置放，四周有經過燒烤後留下的不規則燒土。JS2底部近似正方形，東西長10.90，南北寬11.50，高1.50米，方向193°。JS2的堆積呈弧頂狀，頂部有祭祀遺跡，祭祀遺跡略向內凹，置2件從腹部切割的夾砂陶罐，陶罐底部平置，口部扣置，呈十字形交叉置放，置放方式與JS1不同，四周有經過燒烤後留下不規則的燒土。根據祭祀遺跡內出土的文化遺物推測，其年代爲崧澤文化與良渚文化之交，大致爲公元前3300年前後。祭祀遺跡JS1的規模較JS2略大，JS1在西，JS2在東；JS1的堆築較JS2複雜，除堆積層多於JS2外，其底部有類似建築的遺跡，頂部有夾有黃、紅、綠、褐、白色土五花土的第3層並向上凸起呈不規則方柱狀祭祀遺跡；JS1出土的皆爲小玉器和小陶器而非實用器，出土的石器僅打製成形而磨光，JS2出土的小玉器爲非實用器外，陶器和石器皆爲實用器。邱承墩遺址的祭祀遺跡JS1居西，而JS2居東；JS1頂部有一向上凸起呈不規則方柱狀祭祀遺跡，而JS2頂部的祭祀遺跡則內凹平置。「以西爲尊」和「以北爲尊」代表了不同的思想體系和文化傳統。JS1的規格明顯高於JS2；JS1的地層堆積和建築結構亦明顯複雜於JS2；JS1中部有凸起的方形祭祀遺跡以象徵男根，而JS2頂部的祭祀遺跡內凹則應象徵女陰，雙祭臺應爲生殖崇拜的祭祀場所。邱承墩遺址雙祭臺的發現，無疑爲重新探討良渚文化玉琮和玉璧的原始含义和原始功能提供了新的契機。根據對玉琮、玉璧的古文字考察和相關文獻的發微，玉琮的原始含義即男根的象徵，而玉璧的原始含義即女陰的象徵。人類的原始宗教大致可分爲自然崇拜、生殖崇拜和祖先崇拜等幾個發展階段，良渚文化的先民顯然處於生殖崇拜的發展階段。邱承墩遺址發現的雙祭臺，無疑爲探討良渚文化玉琮玉璧的原始功能和研究良渚文化的社會形態提供了新的啓示。

Qiuchengdun site was located at about 1 km north-east in Hongshan town, Wuxi city, Jiangsu Province. In March 2003 to May 2005, the Institute of Archaeological of Nanjing Museum had excavated the Chiuchengdun site. The most important gain of this excavation was, for the first time, Chinese archaeologists discovered and cleaned up two parallel double pre-historical altars. These altars were numbered JS1 and JS2. The bottom of altar JS1 was approximately square-shaped, the east-west direction of the bottom length is 12.55 meters, the north-south width 11.50 meters, high 1.10 meters, at a direction of 195°. The bottom form of altar JS2 was also approximately square, the east-west direction of the bottom length was 10.9 meters, the north-south width 11.50 meters, high 1.50 meters, with a direction of 193°. And there were some sacrificial remains on the top of altar JS2. According to the data of excavated materials from these sacrificial remains, the age of the altar was between the Songze Culture and the Liangzhu Culture, roughly around 3300 B.C. The scale of sacrificial altar JS1 located on west side was slightly larger than the one of JS2 on east side. All the excavated materials of JS1 were equipments of nonutility-like small jades and small pottery, and the unearthed stone implements made by sculpting and polishing. The excavated jades of JS2 were the non-utility equipments, yet pottery and stone were used as practical devices. There was a ritual construction with the shape of irregular and square columnar on the top of the altar JS1, but the ritual remains on the top of the altar JS2 was concaved. The convex square sacrificial relics on the central altar of JS1 might be a phallic symbol, while the concave top of JS2 symbolized the female genitalia. Therefore, the double altars should be the ceremonial location of fertility worship. Therefore, the discovery of the double altars of Chiuchengdun site provided new chances to re-examine the original significance and function of the jade Cong and Bi of the Liangzhu Culture. According to paleography and related ancient documents, the original meaning of Jade Cong was male penis, and the original significance of jade Bi symbolized the female genitalia. The development of primitive religion of mankind could be divided into several stages: from the nature worship, the fertility worship to the ancestor worship. Therefore, it was obvious that the stage of beliefs in Liangzhu Culture stay in fertility worship. It was also undoubtedly that the findings of two altars in Qiuchengdun site provided new possible indications for the original function of Jade Bi and Jade Cong of Liangzhu Culture, and also provided explanation for the social formation in the Liangzhu Culture.