Wiang Kum Kam is an ancient fortified city from the 13th century, founded by the king Mangrai, located 4 km south of the historic center of Chiang Mai. It briefly served as an intermediate capital before the founding of Chiang Mai — the “New City.”

The site is located near the river Ping, an important trade route at the time but also the cause of its decline: repeated floods ended up burying the city under mud. Rediscovered in the 1980s, Wiang Kum Kam has become an archaeological site with around ten ruins to explore, as well as two still active temples that are well worth a visit.

The story of Wiang Kum Kam

After the capture of Hariphunchai (modern Lamphun), a Mon city-state renowned for its wealth, the king Mangrai leaves its capital Chiang Rai to get closer to the center of his new kingdom which extends towards the south.

He remained briefly in the conquered city, but for political and identity reasons, Mangrai wanted a capital "of his own," a political and cultural center of a new Tai kingdom (which would become the kingdom of Lanna), rather than the old Mon capital.

He then established a capital at Wiang Kum Kam Free MpXNUMX Download, which the chronicles date between 1281 et 1292The city did not arise from nothing: a community already existed and the location, bordered by the river Ping to the north (against a passage to the West nowadays), favored the river trade.

But his situation turns out to be too low and exposed to flooding. Mangrai then falls back on a site higher and more propitious, at the foot of Doi Suthep, and founds Chiang Mai in 1296.

Contrary to popular belief, Wiang Kum Kam was not suddenly abandoned. For nearly two and a half centuries, the two cities coexisted under the independence of Lanna and then under Burmese control. The city, however, quickly lost its influence and became depopulated. If its decline is often linked to the recurring overflows of the Ping, the conquest of Lanna by the Burmese king Bayinnaung en 1558 may also have pushed part of the population to flee the hostilities.

Still, between the middle and the end of the XVI^e century, the bed of the Ping significantly changes its course ; Wiang Kum Kam finds itself even more subject to flooding and ends up buried under layers of alluvium and silt.

The buried city gradually falls into oblivion, until a village is re-established on top of it, two centuries later. We must wait for the 1980s so that Wiang Kum Kam reappears — despite some visible ancient chedis which were already emerging.

According to stories, work to expand a school building uncovered ancient tablets and pottery. 1984, Department of Fine Arts confirms the discovery of important remains around the current Wat Kan Thom and launches more extensive excavations.

excavations, complicated by the multiplicity of lands become private, nevertheless allow to expose the ruins of more than twenty temples, testifying to the size of the ancient Lanna city, on approximately 850 × 600m. In the lot, some sites have been renovated, highlighting the ruins while there are still scattered here and there remains left as is.

The two temples still active

I am talking here about temples that are still in use and are of historical interest. There are, of course, other temples in the surrounding area, but, being more recent constructions, they are not of particular interest.

Wat Chedi Liam (Ku Kham Luang)

Wat Chedi Liam is the most important temple included in the historic area of ​​Wiang Kum Kam. Its foundation dates back to 1286–1288 according to estimates, at a time when the Buddhism spreads throughout Southeast Asia, replacing theHinduism then dominant. Wishing to accomplish great merit, King Mangrai then had this temple built in his new capital.

The temple is recognizable by its pyramidal chedi with a square base, decorated with niches each housing Buddha statues spread over five levels.

Further proof that temple names are not always well thought out: "Wat Chedi Liam" simply means "temple of the square chedi." Its nickname, Ku Kham Luang, comes from the old name Wat Ku Kham (วัดกู่คำ), "temple with the golden stupa", which King Mangrai is said to have given him after its construction.

This name implies that the chedi was once covered with gold or, failing that, gilding - today, only the small summit point is gilded. Some sources also mention a hollow laterite chedi, intended to hold the ashes of the king's mother.

As a whole, the building has typical characteristics ofHariphunchai and Mon architecture, inspired by the chedi of Wat Chamadevi (Wat Kukut) in Lamphun, 30 km further south. Its current appearance dates from 1908, when a wealthy Burmese teak merchant financed major renovation work; we thus find features specific to the Burmese styleVisible example: the Buddhas in the niches painted in golden yellow (rather than left in white stucco) and the profile of the small chedis at the four corners of each terrace.

The rest of the buildings consist of the viharn (prayer room) and theubosot (ordination hall). The viharn has a red lacquered wooden façade covered with carved gilding typical of the Lanna style; inside, tall red lacquered teak columns and frescoes depicting Buddhist scenes. The ubosot is distinguished by its elaborate three-sided roof, with carved gables depicting protective nagas.

To note : A popular weekly market is held around the temple Friday afternoonAnother point, since this is one of the means of transport available to visit Wiang Kum Kam, you might see a horse-drawn carriage parked in its courtyard, adding an old-world charm to the place (even if I do not endorse this mode of transport).

Wat Chang Kham (Wat Kan Thom Kumkam Phirom)

It is best known today as Wat Chang Kham (วัดช้างค้ำ), "the temple with the supporting elephants" (and no, it's not the same Kham than above), in reference to his white chedi with a square base, around which there are “carrying” elephants.

But its old name, Wat Kan Thom, remains very widely associated with this still active temple of Wiang Kum Kam, a sign marking the entrance to the temple of which evokes this term. For the record, the king Mangrai would have given it this name in honor of his favorite carpenter (Wihan Kan Thom). The chronicles place its foundation shortly after Wat Chedi Liam, around 1288–1290.

Local tradition evokes the arrival of five Sri Lankan monks at the end of the 13th century^e century, parties from Sukhothai to practice asceticism under a large banyan (bodhi tree). This episode is said to have motivated the founding of the monastery by Mangrai, who came to listen to the sermon of the group's leader. He is also said to have had five Buddha statues in bronze, of which only one remains on site, seated, at the back of the viharn.

As mentioned above, it is from this sector that the excavations have started brought to light the ancient city—its temples and moats—making Wiang Kum Kam the site we visit today. The temple combines a living sanctuary (current buildings rather recent) and open-air ruins.

— Ruins : we see one in the very enclosure of the temple, probably the viharn original (XIII^e century), of which the brick base remains; a second, barely wider, is located at the entrance to Wat Chang Kham and is listed under the name of Wat That Noi.

— Contemporary elements : besides the elephant chedi, with its niches facing the four cardinal points housing images of the Buddha, we find placed in front of a large viharnIt is distinguished by a wide, elegant facade supported by six pillars, without gilding this time, but with red stucco decorations with floral motifs. One of the compositions catches the eye: above the door, Erawan, the three-headed elephant, mount of the Hindu god Indra.

I did not visit the interior, but an interesting feature: the recent wall paintings depict a history of the temple until today. We see the old appearance of the site, its renovation and even the arrival of visitors — "farangs" with cameras in hand.

Next to it stands a beautiful sacred library (Ho Tham, the Lanna equivalent of Ho Trai) housing sermons, ritual texts and local chronicles. It is recognizable by its structure raised to protect manuscripts (humidity, termites, floods): white stucco base very ornate and, above, a wooden pavilion finely carved, typical of Lanna.

On the other side, near the ruin, we see the pagoda fig tree (bodhi tree) which is said to be the one under which the monks came to preach in the 13th century^e century. You won't be able to miss it because it is symbolically supported by countless wooden sticks. Finally, a last all-wooden building is visible next to the whole, similar to a large "spirit house", and which would house, according to legend, the spirit of King Mangrai.

The ruins visited

I've listed the two active temples separately to distinguish them from other sites in the form of ruins of varying magnitude. For the sake of clarity, here's a list of my visits in the actual order of the day.

Overall, I saw the essentials, knowing that many of the smaller ruins are not worth the detour (often, there is only a brick base left, not counting those still lost in unexcavated ground). One of the sites a little more notable for its size that I did not visit is the Wat Ku Pa Dom.

Also worth noting is the Wat Ku Khao, reduced to half of a large square-based chedi, its interest being rather to be right on the edge of road 106 (Chiang Mai–Lamphun). Known as the “royal road”, it is very photogenic because it is lined with centuries-old trees.

1. Wat That Kaow — small site with a seated Buddha statue.
2. Wat Pupia — two-level structure with stupa.
3. Wat E-Khang — ruins of a large temple with its preserved stupa.
4. Wat Nan Chang — enclosure of a vast buried monastery under the city.
5. Wat Chang Kham (Wat Kan Thom) — active monastery alongside ruins.
6. Wat Huanong — the largest site in Wiang Kum Kam, consisting of three temple complexes.
7. Wat Chedi Liam (Ku Kham Luang) — active temple with chedi in the Hariphunchai style.
8. Wat Phaya Mangrai & Wat Phra Chao Ong Dam — two small ruins in the middle of the vegetation.

Wat That Kaow

Also spelled "Wat That Khao," which translates to "temple of the white chedi," the Wat That Kaow is the first temple I came across on my way to owes its name to its now collapsed brick chedi, once covered with a layer of lime giving it a white tint. The temple is later in the Wiang Kum Kam chronology since it dates from the 16th century.

He was excavated and restored in 1985–1986. In addition to the chedi, there is a viharn, the brick base of which, the entrance terrace, and two rows of pillars remain. Next to the chedi, the remains of a pavilion now house a large, recently built image of the Buddha in a meditation posture, which recalls the presence of the ancient brick image unearthed during the excavations.

Wat Pupia

Located not far from the previous one and excavated/restored the same year, Wat Pupia has a plan close to that of Wat That Kaow: a viharn, behind which stands a chedi, accompanied by a small pavilion formerly used for Buddhist ceremonies.

The difference lies in the state of preservation of the chedi: it is still standing and in places retains traces of stucco. This was the only visible part that protruded from the ground, while the rest of the building was covered with vegetation and a mound of earth (approximately 1,50 to 1,80 m).

There is no document mentioning this temple in particular, its name was given by the locals and means " Grandfather Pia's temple " According to the architecture, the construction is estimated to be in the 16th–17th centuries.

Wat E-Khang

The original name of this temple is not known. As with the previous one, it was the locals who gave it its current name. And while it is difficult to imagine it today, like the Phra Prang Sam Yod in Lopburi, the site was once occupied by a colony of monkeys — called “khang” in the northern dialect.

According to the architecture and some objects discovered during the excavations (tablets, fragments of terracotta pottery), the construction of the temple is again estimated at 16th–17th centuries. The remains of the viharn form a common basis on which also rests the chedi very well preserved.

The surface surrounding it suggests that it was possible to make the Circumference of the chedi — that is, a ritual walk in three rounds performed in a clockwise direction — a visible and daily practice in Wat Phra That Doi Suthep or the Wat Phra That Lampang Luang. Among the other visible elements, a section of the enclosure wall which once surrounded the temple was brought to light in 2003.

Two particular points concerning this temple: the layers of sand which covered Wat E-Khang made it possible to initiate a study to better understand the phenomena offlood at the origin of the decline of Wiang Kum Kam; and, in 2013, the site hosted a state dinner during an Asia-Pacific summit — the remains of the temporary structure (used for only one day…) were still visible when I visited a few years later. The space has since returned to its normal appearance.

Wat Nan Chang

Although it is located next to Wat E-Khang, the site was only excavated later, between 2002 and 2003, while new excavations were being carried out on the neighboring temple. It stands out from the previous sites: while not the largest, it is the first to give a real impression of scale. It is a change from the "small isolated wats" and here we are faced with a complex that is more like a city temple.

Le Wat Nan Chang is a direct witness to the importance of past floods at Wiang Kum Kam, since layers of sand and sediment covered the site on a thickness of approximately 1,80 m. Moreover, the layout - with the dikes all around - gives the impression of a temple at the bottom of a basin but above all bears witness to the original level in relation to the current terrain.

The excavations have revealed a particularity: the whole is distinguished by the superposition of two buildings from two different periodsThey also revealed elements comparable to the other temples of Wiang Kum Kam: a viharn with its chedi, and several small secondary structures. The whole was surrounded by a perimeter wall; we see the lower part of an access door, in line with a brick alley.

Numerous figures of mythological animals have been found, including a makara (aquatic chimera, often crocodile/elephant/fish) at the end of a staircase banister. Other stuccos represent the Kilen (Qilin/Kirin), a Chinese creature combining a dragon, deer, bovine, and horse; the Haemaraja, a lion–swan hybrid typical of the Lanna/Himmapan bestiary; and the Singha, a guardian lion. Many of these had been deliberately buried in jars; some pieces came from China and date from the Ming dynasty (1368–1644).

Also note: The temple faces north. This is not unique to Wiang Kum Kam (Wat E-Khang is too), although most face east. This configuration is thought to be due to the ancient course of the river: the north-facing temples faced the Ping River, which has now been diverted. Finally, for the record, this time the name, Wat Nan Chang, simply pays homage to the former owners of the land.

Wat Huanong

With the river now flowing more than a kilometer to the west, it is hard to imagine that at the end of the 13th century the Wat Huanong bordered the Ping and ramparts that have now disappeared. It is not the most visited part of Wiang Kum Kam, and yet it is the most important complex in terms of surface area, close to a football field.

Its size is, however, a little deceptive: it is not a single temple, but a set of three temples (5 according to some sources). Among these, two elements stand out: small elephant sculptures visible at the foot of the base of a chedi (a chang kham what), and one passage flanked by two massive brick walls — probably the remains of a monumental door or an arks on the northern access.

The rest, as usual, are brick foundations, some of which still appear half-buried. It's not comparable to the ruins of other historical sites, but being alone in front of these remains has its charm.

Wat Phaya Mangrai and Wat Phra Chao Ong Dam

These two temples being side by side, I group them here. They are ruins of which only the brick bases. On the side of Wat Phaya Mangrai (left photo), named in honor of the founding king of Wiang Kum Kam, we see the base of the viharn and square-based chedi.

Le Wat Phra Chao Ong Dam (also spelled Ong Dum, photo right) owes its name given by the inhabitants after excavations revealed the presence of a blackened bronze statue by fire—hence "temple of the image of the black Buddha." This small complex regroup four ancient structures: the viharn, chedi et probably a ubosot ; for the rest, I don't know any more.

Practical advice

The site offers a pleasant rural atmosphere while being very close to Chiang Mai. The whole of Wiang Kum Kam remains quite compact but: it is not ideal to cover it entirely on foot, less for the distance than because it crosses a lively village, with local traffic (even if it is not necessarily ultra lively, it is the lack of space and the absence of sidewalks to move around on foot that is problematic).

If you don't have your own transportation, the easiest way is to go to the Wiang Kum Kam Information Center : in addition to the exhibitions and the site map, you will find regular tram departures and bicycles for hire nearby.

When to go?

• Morning or late afternoon to avoid the heat and enjoy better light (nice golden hour near Wat Chedi Liam).
• Friday late afternoon : small local market near Wat Chedi Liam.

How to get there?

• Distance : ~5 km south of the historic center (east side of the Ping), access by the 106 route (Chiang Mai – Lamphun).
• Tuk-tuk / songthaew : the easiest from the old town (negotiate the return trip or agree on a return point/time).
• Scooter : easy parking at the starting temple (often Wat Chedi Liam) or at the information center.
• Cycling : feasible if you are comfortable in the city (favour small roads). Rental possible on site as mentioned above.

Getting around

I'm listing the general information below, but first my quick experience. I first parked near the Wat That Kaow (take some photos along the way), then near the Wat E-Khang. From this point, several temples are within walking distance within a radius of approximately 500 m : the neighbor Wat Nan Chang, then west Wat Pupia (–200 m), Wat That Kaow (~350 m) and the duo Wat Phya Mangrai & Wat Phra Chao Ong Dum (~500 m). From there, it's only about 200 m to join What Chedi Liam.

With this starting point, you will have little left but Wat Chang Kham et Wat Huanong — on the other side of the site — to be added. For scale: the two furthest temples on my list are less than 2 km apart.

• Carriage (2–4 people): approx. 200–300 THB the guided run (~45–60 min).
• Open tram (20 places): package 250–500 THB depending on the number of passengers.
• Cycling : rental possible around the information center (usual landmark ~50 THB).
• Starting points : generally since theInformation Center ; sometimes since the What Chedi Liam.

Wiang Kum Kam Information Center

• Schedule : every day, approx. 08:30 a.m. – 16:30 p.m..
• Exhibitions : Several rooms tracing the history, excavations and discoveries.

Tips

• TAGS : correct attire in the watts active (shoulders/knees covered); shoes removed in prayer rooms.
• Remains : do not climb on the ruins, stay on the paths, avoid using drones without authorization.

In a nutshell: why visit Wiang Kum Kam

Obviously, this is neither the excess ofAyutthaya neither the prestige and the framework of Sukhothai, but it is a small, easily accessible archaeological visit, which offers a glimpse of "pre-Chiang Mai". The site remains relatively neglected by foreign visitors, who prefer the activities and nature around Chiang Mai: as a result, one often wanders there almost alone, discovering ruins scattered in a lively village - all a few kilometers from the center.

A nice experience if you're interested in the story, which doesn't take much longer than a morning - Where half a day at most.