毛漢光教授將唐代著姓著房移貫兩京的現象稱為「中央化」，其研究對於理解中古士族失去地方勢力、成為純官僚的轉變無疑深具啟發。具代表性的士族著房與郡望舊籍切斷連繫，意義確實深遠，但是移貫之後新鄉逐漸成為故里，士族或有機會重新建立在地力量。然而在唐代仕宦體制下，九品流內官皆適用本籍迴避，士人宦遊難以定居一地，士族與家鄉的關係為何，值得進一步探究，士族生活基盤的轉移，是否可以「中央化」來概括，也應重新思考。本文利用50餘方唐代范陽盧氏大房寶素系成員的墓誌，作為觀察士族居住形態與遷移的個案研究。此房支於唐代前期移貫洛陽、兄弟群從同居，任官成員去職後多返回家鄉洛陽，乃是毛氏研究中成功「中央化」的士族之一；然而安史之亂以後此房同居形態轉為鬆散，許多成員去官後也不再返回洛陽，各自於任所或鄰州經營生活基盤，直到死後才歸葬洛陽。寶素系的例子反映宦遊遷轉加上京城生活的經濟壓力，一個家族要持續保持「中央化」十分困難；唐代後期鄉里本貫對於仕宦發展的影響不斷削弱，寄住外地復又利於減輕賦稅、規避差役，士人寄居異鄉的現象也更加普遍。家鄉作為家族根據地的意義，從生前轉移到死後，家族與地域的結合無法再如中古前期緊密。

Centralization” is the concept used by Dr. Han-Kuang Mao, to describe the phenomenon that the great families emigrated from provinces to the two capitals, Changan and Luoyang, in Tang Dynasty. Dr. Mao’s research has had given great light on this subject and inspire us to realize and estimate how the elites had changed their identity from local nobles to pure bureaucrats. But after "centralization", had great families settled in Changan or Luoyang for a long time and regained family influence at new
home? In this paper, I tried to do research with more than fifty funerary epitaphs belonged to the members of the Fan-yang Lu family Paosu fang, as a case study to observe and examine the characters of inhabitation and migration of the great families in Tang China. Paosu fang emigrated to Luoyang in early Tang Dynasty and lived together with severalgenerations. However, after the An Shih rebellion(755- 763) , a lot of descendants of Paosu fang inhabited away from homeland until they died but still buried back to the family graveyard in Luoyang. It seems that Luoyang as
a family stronghold of Paosu fang just came true in the hereafter.