Sculpture and murals from Mogao cave nb. 254, built during the Northern Wei period between 475 and 490 CE.[1] It is one of the earliest caves in Dunhuang, and shows parallels with the Kizil Caves, Western Indic features and Western influences.[2][1] The panel represents the Shibi Jataka.

Dunhuang was established as a frontier garrison outpost by the Han dynasty Emperor Wudi to protect against the Xiongnu in 111 BC. It also became an important gateway to the West, a centre of commerce along the Silk Road, as well as a meeting place of various people and religions such as Buddhism.

The Mogao Caves were first constructed in the 4th century AD and were used as a site of Buddhist worship and pilgrimage. The caves contain over 400,000 square feet of frescoes and sculptures, making them one of the largest repositories of Buddhist art in the world.[3]

The construction of the Mogao Caves near Dunhuang is generally taken to have begun sometime in the fourth century AD. According to a book written during the reign of Tang Empress Wu, Fokan Ji (佛龕記, An Account of Buddhist Shrines) by Li Junxiu (李君修), a Buddhist monk named Lè Zūn (樂尊, which may also be pronounced Yuezun) had a vision of a thousand Buddhas bathed in golden light at the site in 366 AD, inspiring him to build a cave here.[4] The story is also found in other sources, such as in inscriptions on a stele in cave 332; an earlier date of 353 however was given in another document, Shazhou Tujing (沙州土鏡, Geography of Shazhou).[5] He was later joined by a second monk Faliang (法良), and the site gradually grew, by the time of the Northern Liang a small community of monks had formed at the site. The caves initially served only as a place of meditation for hermit monks, but developed to serve the monasteries that sprang up nearby.

The earliest decorated Mogao Caves remaining to this day (caves 268, 272 and 275), were built and decorated by the Northern Liang between 419 and 439 CE, before the invasion of the Northern Wei. They share many stylistic characteristics in common with some of the Kizil Caves, such as Cave 17.[6][7] Members of the ruling family of Northern Wei and Northern Zhou then constructed many caves here, and it flourished in the short-lived Sui dynasty. By the Tang dynasty, the number of caves had reached over a thousand.[8]

By the Sui and Tang dynasties, Mogao Caves had become a place of worship and pilgrimage for the public.[9] From the 4th until the 14th century, caves were constructed by monks to serve as shrines with funds from donors. These caves were elaborately painted, the cave paintings and architecture serving as aids to meditation, as visual representations of the quest for enlightenment, as mnemonic devices, and as teaching tools to inform those illiterate about Buddhist beliefs and stories. The major caves were sponsored by patrons such as important clergy, local ruling elite, foreign dignitaries, as well as Chinese emperors. Other caves may have been funded by merchants, military officers, and other local people such as women's groups.

During the Tang dynasty, Dunhuang became the main hub of commerce of the Silk Road and a major religious centre. A large number of the caves were constructed at Mogao during this era, including the two large statues of Buddha at the site, the largest one constructed in 695 following an edict a year earlier by Tang Empress Wu Zetian to build giant statues across the country.[10] The site escaped the persecution of Buddhists ordered by Emperor Wuzong in 845 as it was then under Tibetan control. As a frontier town, Dunhuang had been occupied at various times by other non-Han Chinese people. After the Tang dynasty, the site went into a gradual decline, and construction of new caves ceased entirely after the Yuan dynasty. By then Islam had conquered much of Central Asia, and the Silk Road declined in importance when trading via sea-routes began to dominate Chinese trade with the outside world. During the Ming dynasty, the Silk Road was finally officially abandoned, and Dunhuang slowly became depopulated and largely forgotten by the outside world. Most of the Mogao caves were abandoned; the site, however, was still a place of pilgrimage and was used as a place of worship by local people at the beginning of the twentieth century when there was renewed interest in the site.

During late nineteenth century and early twentieth century, Western explorers began to show interest in the ancient Silk Road and the lost cities of Central Asia, and those who passed through Dunhuang noted the murals, sculptures, and artifacts such as the Stele of Sulaiman at Mogao. There is an estimated half a million square feet of religious wall murals within the caves.[11] The biggest discovery, however, came from a Chinese Taoist named Wang Yuanlu who had appointed himself guardian of some of these temples around the turn of the century and tried to raise funds to repair the statues.[12]

Some of the caves had by then been blocked by sand, and Wang set about clearing away the sand and made an attempt at restoration of the site. In one such cave, on 25 June 1900, Wang followed the drift of smoke from a cigarette, and discovered a walled up area behind one side of a corridor leading to a main cave.[13][14] Behind the wall was a small cave stuffed with an enormous hoard of manuscripts. In the next few years, Wang took some manuscripts to show to various officials who expressed varying level of interest, but in 1904 Wang re-sealed the cave following an order by the governor of Gansu concerned about the cost of transporting these documents.

Words of Wang's discovery drew the attention of a joint British/Indian group led by the Hungarian-born British archaeologist Aurel Stein who was on an archaeological expedition in the area in 1907.[15] Stein negotiated with Wang to allow him to remove a significant number of manuscripts as well as the finest paintings and textiles in exchange for a donation to Wang's restoration effort. He was followed by a French expedition under Paul Pelliot who acquired many thousands of items in 1908, and then by a Japanese expedition under Otani Kozui in 1911 and a Russian expedition under Sergei F. Oldenburg in 1914. A well-known scholar Luo Zhenyu edited some of the manuscripts Pelliot acquired into a volume which was then published in 1909 as "Manuscripts of the Dunhuang Caves" (敦煌石室遺書).[16]

Stein and Pelliot provoked much interest in the West about the Dunhuang Caves. Scholars in Beijing, after seeing samples of the documents in Pelliot's possession, became aware of their value. Concerned that the remaining manuscripts might be lost, Luo Zhenyu and others persuaded the Ministry of Education to recover the rest of the manuscripts to be sent to Peking (Beijing) in 1910. However, not all the remaining manuscripts were taken to Peking, and of those retrieved, some were then stolen. Rumours of caches of documents taken by local people continued for some time, and a cache of documents hidden by Wang from the authorities was later found in the 1940s.[17] Some of the caves were damaged and vandalized by White Russian soldiers when they were used by the local authority in 1921 to house Russian soldiers fleeing the civil war following the Russian Revolution.[18] In 1924, American explorer Langdon Warner removed a number of murals as well as a statue from some of the caves.[17][19][20] In 1939 Kuomintang soldiers stationed at Dunhuang caused some damage to the murals and statues at the site.[21]

The situation improved in 1941 when, following a visit by Wu Zuoren to the site the previous year, the painter Zhang Daqian arrived at the caves with a small team of assistants and stayed for two and a half years to repair and copy the murals. He exhibited and published the copies of the murals in 1943, which helped to publicize and give much prominence to the art of Dunhuang within China.[22] Historian Xiang Da then persuaded Yu Youren, a prominent member of the Kuomintang (Chinese Nationalist Party), to set up an institution, the Research Institute of Dunhuang Art (which later became the Dunhuang Academy), at Mogao in 1944 to look after the site and its contents. In 1956, the first Premier of the People's Republic of China, Zhou Enlai, took a personal interest in the caves and sanctioned a grant to repair and protect the site; and in 1961, the Mogao Caves were declared to be a specially protected historical monument by the State Council, and large-scale renovation work at Mogao began soon afterwards. The site escaped the widespread damage caused to many religious sites during the Cultural Revolution.[23]

Today, efforts are continuing to conserve and research the site and its content.[24][25] The Mogao Caves became one of the UNESCO World Heritage Sites in 1987.[26] From 1988 to 1995 a further 248 caves were discovered to the north of the 487 caves known since the early 1900s.[27]

The Dunhuang Academy entered a period of "scientific conservation" for the Mogao Caves in the 1980s and began exploring "digital conservation" as early as 1993. Since 2010, it has completed photographic acquisition of 120 caves, image processing of 40 caves, panoramic roaming of 120 caves, and 3D reconstruction of 20 painted sculptures in the Mogao Caves. The Dunhuang Academy also introduced I-m-Cave, a multi-touch desktop system for virtual tours of the Mogao Caves, which presents a relationship between currently damaged artifacts and their virtual restored versions that cannot be experienced during a real tour.[28]