print of the civil administration charged with managing the city. He would dearly like to see how this undoubted expert would summarize the current evidence for answers to a series of undeniably “modern” academic questions: 1. Which segments of the population had access to education, even rudimentary numeracy and literacy? 2. What kind of health care, if any, could Luoyang residents expect in times of epidemics? 3. Besides the granaries, what type of provisions for emergency services existed, and how were they organized? 4. What percentage of the Luoyang population was “floating” or “migrant”? (After all, Fire over Luoyang, pp. 52–53, suggests an additional one million people may have lived there, besides the registered households.) And 5. Besides imperial splendor, what was Luoyang city known for? Did it lead the arts and crafts in refinements? How crucial was the Imperial Academy to developments in classical learning at the time? And how important was Luoyang’s trade with the provinces and beyond? Put another way, Hahn would have liked to see Luoyang better “networked,” in civil and economic terms. Finally, Hahn would have appreciated the inclusion of an illustration of a housing model for commoners, such as exists from the nearby Henan site of Sanyang zhuang, or a better sense of life within the Luoyang wards. Reviewers can wish for the moon, needless to say. We two reviewers see the riches that this book offers to specialists and non-specialists alike. Fire over Luoyang, along with de Crespigny’s Biographical Dictionary of Later Han to the Three Kingdoms (23–220 AD) (2007), has laid the firmest of hangtu foundation for many topics in Eastern Han history. Like the fabled palaces of Luoyang itself, it is a splendid edifice.

中文翻译：

---

Michael Höckelmann, Li Deyu (787–850): Religion und Politik in der Tang-Zeit。东方宗教研究，70。威斯巴登：Harrassowitz，2016 年。297 页。4 表，参考书目，索引。68 欧元（PB）。ISBN 978-3-447-10503-3

负责管理城市的民政部门的印刷品。他非常想看看这位毋庸置疑的专家将如何总结当前的证据，以回答一系列不可否认的“现代”学术问题： 1. 哪些人群有机会接受教育，甚至是基本的算术和识字？2、洛阳市民在疫情期间可以期待什么样的医疗保健（如果有的话）？3. 除了粮仓，还有哪些应急服务设施，它们是如何组织的？4. 洛阳人口中“流动”或“外来人口”的比例是多少？（毕竟，洛阳之火，第 52-53 页，表明除了户籍之外，可能还有 100 万人居住在那里。） 5. 除了帝王的辉煌，洛阳城因何而闻名？它是否引领了工艺美术的精进？皇家学院对当时古典学习的发展有多重要？洛阳与外省及其他地区的贸易有多重要？换句话说，哈恩希望看到洛阳在民事和经济方面更好地“联网”。最后，哈恩会很感激包含一个平民住房模型的插图，例如附近的河南三阳庄遗址，或者洛阳病房内更好的生活感。审稿人可以许愿月亮，不用说。我们两位评论者看到了这本书为专家和非专家提供的丰富内容。洛阳之火，连同德克雷斯皮尼的《后汉三国传记辞典》（公元23-220年）（2007），为东汉历史上的诸多话题奠定了最坚实的杭图基础。与洛阳传说中的宫殿一样，它是一座金碧辉煌的大厦。