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Madoc ab Owain Gwynedd (also spelled Madog) was, according to folklore, a Welsh prince who sailed to the Americas in 1170, over 300 years before Christopher Columbus's voyage in 1492. According to the story, Madoc was a son of Owain Gwynedd who went to sea to flee internecine violence at home. The "Madoc story" evolved from a medieval tradition about a Welsh hero's sea voyage, of which only allusions survive. The story reached its greatest prominence during the Elizabethan era when English and Welsh writers wrote of the claim Madoc had gone to the Americas as an assertion of prior discovery, and hence legal possession, of North America by the Kingdom of England.
The Madoc story remained popular in later centuries, and a later development said Madoc's voyagers had intermarried with local Native Americans, and that their Welsh-speaking descendants still live in the United States. These "Welsh Indians" were credited with the construction of landmarks in the Midwestern United States, and a number of white travellers were inspired to search for them. The Madoc story has been the subject of much fantasy in the context of pre-Columbian trans-oceanic contact theories. No archaeological, linguistic, or other evidence of Madoc or his voyages has been found in the New or Old World but legends connect him with certain sites, such as Devil's Backbone on the Ohio River near Louisville, Kentucky.
In around 1250 to 1255, a Flemish writer called Willem identifies himself in his poem Van den Vos Reinaerde as "Willem die Madoc maecte" (Willem, the author of Madoc, known as "Willem the Minstrel"). Though no copies of Willem's "Madoc" survive, according to Gwyn Williams: "In the seventeenth century a fragment of a reputed copy of the work is said to have been found in Poitiers". The text provides no topographical details about North America but says Madoc, who is not related to Owain in the fragment, discovered an island paradise, where he intended "to launch a new kingdom of love and music". There are also claims the Welsh poet and genealogist Gutun Owain wrote about Madoc before 1492. Gwyn Williams in Madoc, the Making of a Myth said Madoc is not mentioned in any of Gutun Owain's surviving manuscripts.
John Dee used Llwyd's manuscript when he submitted the treatise "Title Royal" to Elizabeth I in 1580, which stated: "The Lord Madoc, sonne to Owen Gwynned, Prince of Gwynedd, led a Colonie and inhabited in Terra Florida or thereabouts" in 1170. The story was first published by George Peckham as A True Report of the late Discoveries of the Newfound Landes (1583) and, like Dee, it was used to support English claims to the Americas. The story was picked up in David Powel's Historie of Cambria (1584), and Richard Hakluyt's The Principall Navigations, Voiages and Discoveries of the English Nation (1589). According to Dee, not only Madoc, but also Brutus of Troy and King Arthur, had conquered lands in the Americas and therefore their heir Elizabeth I had a priority claim there.
According to the 1584 Historie of Cambria by David Powel, Madoc was disheartened by this family fighting, and he and Rhirid set sail from Llandrillo (Rhos-on-Sea) in the cantref of Rhos to explore the western ocean. In 1170, they purportedly discovered a distant, abundant land where about 100 men, women and children disembarked to form a colony. According to Cronica Walliae and many works derived from it, Madoc and some others returned to Wales to recruit additional settlers. After gathering eleven ships and 120 men, women and children, Madoc and his recruiters sailed west a second time to "that Westerne countrie", and ported in "Mexico", a claim Reuben T. Durrett cited in his work Traditions of the earliest visits of foreigners to north America, and stated Madoc never returned again to Wales.
In 1624, John Smith, a historian of Virginia, used the Chronicles of Wales to report that Madoc went to the New World in 1170, over 300 years before Columbus, with some men and women. Smith says the Chronicles say Madoc returned to Wales to get more people and traveled back to the New World. In the late 1600s, Thomas Herbert popularised the stories told by Dee and Powel, adding more detail from unknown sources, suggesting Madoc may have landed in Canada, Florida, or Mexico, and reporting Mexican sources stated they used .
On 26 November 1608, Peter Wynne, a member of Captain Christopher Newport's exploration party to the villages of the Monacan people—Virginia Siouan speakers above the falls of the James River in Virginia—wrote a letter to John Egerton informing him some members of Newport's party believed the pronunciation of the Monacans' language resembled "Welch", which Wynne spoke, and asked Wynne to act as an interpreter. The Monacan were among those non-Algonquian tribes the Algonquians collectively referred to as "Mandoag". The Monacan tribe spoke to Wynne about the lore of the Moon-eyed people who were short bearded men with blue eyes and pale skin, they were sensitive to light and only emerged at night. The story has been associated with the legend of the Welsh settlement of Madog in the Great Smoky Mountains within the Appalachian Mountains.
The Reverend Morgan Jones told Thomas Lloyd, William Penn's deputy, he had been captured in 1669 in North Carolina by members of a tribe identified as the Doeg tribe, who were said to be a part of the Tuscarora people. There is no evidence the Doeg proper were part of the Tuscarora. According to Jones, the chief spared his life when he heard Jones speak Welsh, which he understood. Jones' report says he lived for several months with the Doeg, preaching the Gospel in Welsh, and then returned to the British Colonies, where he recorded his adventure in 1686 in a letter originally sent to Lloyd which after passing through other hands was printed in The Gentleman's Magazine by Theophilus Evans, Vicar of St David's in Brecon. This launched a slew of publications on the subject. The historian Gwyn A. Williams commented: "This is a complete and may have been intended as a hoax".
Thomas Jefferson had heard of Welsh-speaking Indian tribes. In a letter written to Meriwether Lewis on 22 January 1804, Jefferson wrote of searching for the Welsh Indians who were "said to be up the Missouri". The historian Stephen E. Ambrose wrote in his history book Undaunted Courage Jefferson believed the "Madoc story" to be true, and instructed the Lewis and Clark Expedition to find the descendants of the Madoc Welsh Indians. Neither they nor John Evans found any.
In 1810, John Sevier, the first Governor of Tennessee, wrote to his friend Major Amos Stoddard about a conversation he had in 1782 with the Cherokee chief Oconostota concerning ancient fortifications along the Alabama River. According to Sevier, the chief said the forts were built by a white people called "Welsh" as protection against the ancestors of the Cherokee, who eventually drove them from the region. In 1799, Sevier had written of the discovery of six skeletons in brass armour bearing the coat of arms of Wales, and that Madoc and the Welsh were first in Alabama.
In 1824, Thomas S. Hinde wrote a letter to John S. Williams, editor of The American Pioneer, regarding the Madoc tradition. In the letter, Hinde claimed to have gathered testimony from sources that stated Welsh people under Owen Ap Zuinch had travelled to America in the twelfth century, over 300 years before Christopher Columbus. According to Hinde, in 1799 near Jeffersonville, Indiana on the Ohio River, six soldiers were exhumed with brass that bore Welsh coats of arms.
At least thirteen real tribes, five unidentified tribes, and three unnamed tribes have been suggested as "Welsh Indians". The legend eventually settled on identifying the Welsh Indians with the Mandan people, who were said to differ from their neighbours in culture, language, and appearance. According to the painter George Catlin in North American Indians (1841), the Mandans were descendants of Madoc and his fellow voyagers; Catlin found the round Mandan Bull Boat similar to the Welsh coracle, and he thought the advanced architecture of Mandan villages must have been learnt from Europeans; advanced North American societies such as the Mississippian and Hopewell traditions were not well known in Catlin's time. Catlin also described the Mandan as having blonde hair, which he saw as evidence of interbreeding with Europeans. Rudolf Friedrich Kurz wrote that "What Catlin calls blonde hair among the Mandan is nothing more than sun-burned hair that is not continually smeared with grease.... I may mention, also, that the lighter color of some Indians' skin (not only Mandan) is easily traced to the 'whites.' The explorer David Thompson wrote that his time had "been spent in noticing their Manners and conversing about their Policy, Wars, Country, Traditions, &c &c in the Evenings I attended their Amusements of Dancing Singing &c. which were always conducted with the highest order and Decorum .. . after their Idea of thinking." but made no mention of their skin colour or any customs similar to European ones. François-Antoine Larocque visited the Crow and the Mandan. He commented on the Crow saying ""Such of them as do not make practice of exposing themselves naked to the sun have a skin nearly as white as that of white people.... most of those Indians, as they do not so often go naked, are generally of a fairer skin than most of the other tribes with which I am acquainted." He wrote nothing about the skin color of the Mandan. Professor James D. Mclaird wrote that "According to physical anthropologist Marshall T. Newman, Catlin and Kurz were both describing a kind of achromotrichia, or premature graying, a genetic trait. Newman has examined contemporary evidence carefully and discovered that this genetic trait existed in several Indian tribes, including the Mandan, and it caused streaks of blondness and premature graying of the hair." This view was popular at the time but has since been disputed by the bulk of scholarship.
The Welsh Indian legend was revived in the 1840s and 1850s; this time, George Ruxton (Hopis, 1846), P. G. S. Ten Broeck (Zunis, 1854), and Abbé Emmanuel Domenach (Zunis, 1860), among others, claimed the Zuni people, , and Navajo were of Welsh descent. Brigham Young became interested in the supposed Hopi-Welsh connection; in 1858, Young sent a Welshman with Jacob Hamblin to the Hopi mesas to check for Welsh-speakers there. None were found but in 1863, Hamblin took three Hopi men to Salt Lake City, where they were "besieged by Welshmen wanting them to utter Celtic words", to no avail. Llewelyn Harris, a Welsh-American Mormon missionary who visited the Zuni in 1878, wrote they had many Welsh words in their language, and that they claimed their descent from the "Cambaraga"—white men who had arrived by sea 300 years before the Spanish. Harris's claims have never been independently verified.
In Russian, the noted poet Alexander S. Pushkin composed a short poem "Madoc in Wales" (Медок в Уаллах, 1829) on the topic.
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