Somewhat later Chelčicky develops his views on the foundation of cities. It has been conjectured that he derived these views from the Waldenses; but the influence of the Waldenses on the Hussite movement, and on Chelčicky and the Bohemian Brethren in particular, is a question on which the principal Bohemian authorities disagree. A similar theory as to the origin of cities can also be traced to Wycliffe, who is perhaps the "Magister Protiva" whom Chelčicky quotes. In any case, the theory of an original communism, which was destroyed by the murderer Cain, is very characteristic of Chelčicky. He writes: "Magister Protiva, dealing with the foundation of cities, spoke thus: Cain, after the murder of his brother, built a town, the foundation of which was the cause that he acquired goods by means of robbery and violence. Thus was he enabled to enjoy the fruits of his thievery, and by the invention of landmarks he changed the former simplicity of men's lives, of their weights and measures, into craftiness or cunning, and he introduced corruption. He first laid down landmarks, and he first fortified towns with walls; and being afraid of those whom he and his band had offended and robbed, he assembled his followers in his towns." Chelčicky then deals with the clergy. He is particularly severe on the mendicant friars, of whom, he writes thus: "It is thus as regards the poverty of the monks: If it were true poverty it would be blessed, but their poverty is insatiable and endures no want; therefore has it only the name of poverty. Although they may not have many good treasures, yet they can gather together so much that they can live in abundance just as he who possesses treasures. Thus (such a monk) is called poor though he is free from all the privations which poverty causes. Many citizens indeed would accept this sort of poverty if they could--relying on the regulations that permit constant begging--gather together so much money that they could have a more abundant fare than their neighbours, even should the latter earn much money by usury. And if a poor monk obtains such abundance for his dinner-table that he disdains beef and delicious peas with fat bacon, but wags his tail when he sees game, birds or other delicacies that are better than peas, then he has got himself a good livelihood by his begging; and he and his companions the other monks have made a better business out of begging than some squire who has a plough and two fields, or even a large farm. Far indeed is such a mendicant friar from poverty; as he is always begging, he would not scorn it should some one offer him gold; the covetous monk would stick it into his bag, buy himself value (that is, an annuity), give up the obligation of begging and rather become a lord, winning from God with a trump."