<Articles>The Application of Law to the yeke sabi in Mongolia under the Qing Dynasty's Rule : Serfs of the Great Living Buddha and Criminal Cases

個人情報保護のため削除部分あり清朝に支配されていた時代、貴族や奴隷を除く外モンゴルの遊牧民は、清朝皇帝直属の自由民ソムニアルト、モンゴル貴族の私的隷属民ハムジルガ、チベット仏教の活き仏の隷属民シャビという三つの身分に分類される。その内、前二者への司法支配の概要は既に解明されたが、シャビ身分の中でも庫倫の町の大活仏に隷属するイフシャビは特別な管理機構の下にあり、彼らの犯罪にどの法律が適用されたかという問題は、三系統の学説が乱立して実態が全く不明であった。そのため本稿で、清末に起こったイフシャビの刑事事件三件を選んで判決に適用された法律を初めて確定した結果、元々有効であったモンゴルの法『ハルハジロム』に加えて清朝の「蒙古例」と『大清律例』が清末までには強い効力を有するようになっていたことと、またその一方で『ハルハジロム』の判例集『オラーンハツァルト』も清朝滅亡までなお判例としての効力を持っていたことが証明できた。Apart from the nobility and the slaves, the Outer Mongolian nomads under the Qing dynasty's 清朝 rule were classified into the following three groups of social standing: namely, sumun-u arad, who were the free subjects of the Qing emperor, qamjily-a, who were private serfs of the Mongolian nobility, and sabi, who were serfs of living Buddhas of Tibetan Buddhism. Although the outline of the judicial rule concerning sumun-u arad and qamjily-a has been made clear, the problem of what law was applied to criminal cases involving yeke sabi, who were serfs peculiar to the great living Buddha in the city of yeke kuriy-e 庫倫 has not been clarified at all, because they were controlled under a special administrative organization. So far, we have three different theories. As a result of identifying the laws applied to three criminal cases of yeke sabi in the late Qing dynasty, this paper will show that in addition to the original Mongolian law qalq-a jirum, Menggu li 蒙古例 and Daqing luli 大清律例 of the Qing government had begun to be in effect by the end of the dynasty. Also, made clear is the continued use of ulayan qacartu, collections of judicial precedents of qalq-a jirum, as case law until the end of Qing dynasty