[Sidenote: Many of the Coreish migrate to Irâc.] A great body of the nobility from Mecca and Medîna about this time transferred their residence to Irâc. These had no right to share in the endowments of that province, the special privileges of which, in virtue of their conquest, were reserved for the present citizens of Kûfa and Bussorah. They were allowed, however, to do so on selling to Othmân, on behalf of the State, the properties which they owned in the Hejâz; and the concession appears to have added a fresh grievance to foment the rising discontent at the extravagant pretensions of the Coreish.[455] [Sidenote: Story of Abu Dzarr Ghifâry,] The story of Abu Dzarr Ghifâry is singularly illustrative of the times, and his harsh treatment is ordinarily mentioned as a serious ground of complaint against the Caliph. He was one of the earliest converts to the faith; and tradition asserts that he even anticipated Mahomet himself in some of the observances of Islam. An ascetic in his habits, he inveighed against the riches and extravagance of the day--evils which were altogether alien from the simplicity of Mahomet, and which, rushing in like a flood, were now demoralising the people. Gorgeous palaces, crowds of slaves, multitudes of horses, camels, flocks and herds, profusion of costly garments, sumptuous fare, and splendid equipage, were the fashion, not only in Syria and Irâc, but had begun to find their way even into the Hejâz.[456] The protest of Abu Dzarr points to the recoil of the stricter class of believers against all this luxury and indulgence; and the manner in which the discontented classes, and the advocates of communism, were beginning to turn that recoil to their own account, and to the discredit of the government. Visiting Syria, the spirit of the ascetic was stirred at the pomps and vanities so rife around him, and he preached repentance to the inhabitants of Damascus. ‘This gold and silver of yours,’ he cried, ‘shall one day be heated red-hot in the fire of hell; and therewith shall ye be seared in your foreheads, sides, and backs, ye ungodly spendthrifts![457] Wherefore, spend now the same in alms, leaving yourselves enough but for your daily bread; or else woe be to you in that day!’ Crowds flocked to hear him, some trembling under the rebuke; the envious rejoicing at the contempt poured on the rich and noble; and the people dazzled by the vision of themselves sharing in the treasures thus denounced. Uneasy at the disturbance caused by these diatribes in the public mind, Muâvia resolved to test the spirit of the preacher. He sent him a purse of a thousand pieces; in the morning, affecting to have made a mistake, he demanded the return of the gift; but during the night Abu Dzarr had distributed the whole in charity. Upon this, Muâvia, apprehensive of the spread of communistic doctrines, despatched the preacher to Medîna, telling Othmân that he was a sincere but misguided enthusiast. Before the Caliph, Abu Dzarr persisted in