The light of men is Justice. Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men. The ocean of divine wisdom surgeth within this exalted word, while the books of the world cannot contain its inner significance....(66) In His later writings Bahá’u’lláh made explicit the implications of this principle for the age of humanity’s maturity. “Women and men have been and will always be equal in the sight of God,”(67) He asserts, and the advancement of civilization requires that society so organize its affairs as to give full expression to this fact. The earth’s resources are the property of all humanity, not of any one people. Different contributions to the common economic welfare deserve and should receive different measures of reward and recognition, but the extremes of wealth and poverty which afflict most nations on earth, regardless of the socio-economic philosophies they profess, must be abolished. ANNOUNCEMENT TO THE KINGS The writings which have been quoted in the foregoing were revealed, for the most part, in conditions of renewed persecution. Soon after the exiles’ arrival in Constantinople, it became apparent that the honors showered upon Bahá’u’lláh during His journey from Baghdad had represented only a brief interlude. The Ottoman authorities’ decision to move the “Bábí” leader and His companions to the capital of the empire rather than to some remote province deepened the alarm among the representatives of the Persian government.(68) Fearing that the developments in Baghdad would be repeated, and might attract this time not only the sympathy but perhaps even the allegiance of influential figures in the Turkish government, the Persian ambassador pressed insistently for the dispatch of the exiles to some more distant part of the empire. His argument was that the spread of a new religious message in the capital could produce political as well as religious repercussions. Initially, the Ottoman government strongly resisted. The chief minister, ‘Alí Pá_sh_á, had indicated to Western diplomats his belief that Bahá’u’lláh was “a man of great distinction, exemplary conduct, great moderation, and a most dignified figure.” His teachings were, in the minister’s opinion, “worthy of high esteem” because they counteracted the religious animosities dividing the Jewish, Christian, and Muslim subjects of the empire.(69)