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Gold represents greed throughout the novel. As a young man, Mustafa works as a merchant trading merchandise for gold. As he becomes richer, he is consumed with making a profit. One of his greatest regrets is letting his avarice lead him to participate in slavery.
During a terrible famine, Azemmur’s European occupiers prosper by trading gold while the locals suffer: “But our ill fortune did not afflict the Portuguese in our town: they still shipped gold. […] If anything, the drought and famine we were experiencing had only made their trade more profitable” (77). While the Portuguese exploit the region’s natural resources, Mustafa is forced to sell his mother’s precious gold bracelets to help the family survive. Finally, Mustafa sells himself into slavery, a transaction of “life for a bit of gold” (91).
When Mustafa arrives in La Florida, he finds a golden pebble which Narváez confirms to be gold. Mustafa feels ashamed that his discovery leads to the natives being held captive, beaten, and tortured. Mustafa reflects: “It was my find—the pebble of gold—that had unleashed the violence of Señor Narváez upon them” (47).
When Narváez announces that they are heading to a city as rich in gold as the city of Moctezuma, Mustafa ignores his guilt and fantasizes that when his master becomes rich, he’ll be set free and able to return to his beloved hometown of Azemmur. Later he realizes how foolish he was to believe Narváez’s “tall tales” and to believe that humans could be bought and sold. He reflects that he sold himself into slavery despite his parents’ warnings against putting a price on everything:
Now, years later, I had convinced myself that, because I had been the first to find gold in La Florida, my life would be returned to me. But life should not be traded for gold, a simple lesson, which I had had to learn twice (91).
The novel ends with a new hopeless quest for gold spearheaded by the viceroy of New Spain, Antonio de Mendoza. Mustafa observes that “Mendoza had all the gold of Tenochtitlán […] yet he wanted more” (300). Dorantes, having lost his fortune in the failed Narváez expedition, is also tempted again: “All his fantasies of gold and glory returned to him and he found them hard to resist. Perhaps he could have a second chance at making them come true” (394).
Mustafa alone realizes how destructive the pursuit of gold can be. He uses Dorantes’s greed to convince Dorantes to send him on the expedition to the Seven Cities of Gold. Once on the expedition, Mustafa tells a tall tale of his own to free himself from slavery and the Empire’s obsession with gold.
The imaginary kingdom of Apalache is the dream that keeps the explorers marching into the unknown. For this mythical city of gold, they are willing to face wild animals, combative natives, starvation, and thirst. For the Europeans, Apalache represents success, riches, and fame. For Mustafa, it represents freedom:
When we reach Apalache, the thief will be punished. When we reach Apalache, the Indians will offer no resistance. When we reach Apalache, there will be plenty of food to eat and water to drink. When we reach Apalache, there will be time to rest. When we reach Apalache, we will build a settlement. When we reach Apalache, we will be made sergeants. When we reach Apalache, we will receive one bag of gold and two of silver. When we reach Apalache, my master will be rich. When we reach Apalache, I will be free (75).
Apalache turns out to be a real place, but the city of gold is nothing more than another tall tale told by those in power to persuade men to join a dangerous mission far from home.
European clothing represents Spanish culture and all its rules and traditions. As the explorers venture further into the wilderness, they remove their Spanish garments. Ultimately, they give up most of their clothing to create sails for the rafts they hope will save them. While living among the natives, Mustafa, Dorantes, Castillo, and Cabeza de Vaca abandon European clothing completely and adopt native garb.
When they arrive in Mexico City, the Castilians, Mustafa, and their native wives are forced to wear European garments. They all find the clothes constricting and uncomfortable. Mustafa observes, “The pilled fabric made my skin itch and my trousers were hopelessly constricting, so that I walked around the bathhouse with a strange, uneasy gait” (267).
For the native women, European clothing represents their discomfort as they attempt to fit themselves into the rigid structure of European society. When meeting with the priest for religious instruction, Mustafa’s wife Oyomasot is given a European dress and girdle. After putting it on, she complains that she “cannot breathe” and that “it hurts” (277). As soon as her religious instruction is over, she unfastens the girdle. Christianity is a costume the native women wear in public, but they can’t wait to take off in private.
Ultimately, Dorantes and Castillo readjust to European clothing as fully as they readjust to Spanish society in New Spain by marrying rich widows. In contrast, as Mustafa travels north with Coronado, he abandons his borrowed European clothing: “I took off the too warm doublet first, and then later the frilly shirt, and later yet the uncomfortable shoes and tight belt” (305-6). As he travels further from New Spain, he sheds his European clothing just as he sheds his “involvement with the empire” (316).



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