their titles via composición. Landless or land-poor Indians were often driven to sell their labor to Spanish landed estates, haciendas on a seasonal basis. Others took up residence on haciendas on a permanent basis. Others migrated to the cities or to other regions, such as the northern mining districts where labor was well paid. However, many indigenous communities continued to exist with the fundo legal held in common a guarantee of some access to land. In the 18th century, the Spanish crown was concerned about concentration of land in the hands of a few in Spain and the lack of productiveness of those landed estates. Gaspar Melchor de Jovellanos drafted the Informe para una ley Agraria ("A report for an Agrarian Law") published in 1795 for the Royal Society of Friends of the Country of Madrid (":es:Real Sociedad Económica Matritense de Amigos del País") calling for reform. He saw the need for disentailment of landed estates, sale of land owned by the Catholic Church and privatizing common lands as key to making agriculture more productive in Spain. Barriers to productive use of land and a real estate market that would attract investors kept land scare and prices high and for investors was not a profitable enough enterprise to enter agriculture. Jovellanos was influenced by Adam Smith’s The Wealth of Nations (1776), which asserted that the impetus for economic activity was self-interest. Jovellanos’s writings influenced (without attribution) a prominent cleric in independence-era New Spain, Manuel Abad y Queipo, who compiled copious data about the agrarian situation in the late 18th century and who conveyed it to Alexander von Humboldt. Humboldt incorporated it into his Political Essay on the Kingdom of New Spain, an important text on economic and social conditions in New Spain around 1800. Abad y Queipo "fixed upon the inequitable distribution of property as the chief cause of New Spain’s social squalor and advocated ownership of land as the chief remedy." The crown did not undertake major land reform in New Spain, but it moved against the wealthy and influential Society of Jesus in its realms, expelling them in 1767. In Mexico, the Jesuits had created prosperous haciendas whose profits helped fund the Jesuits’ missions in northern Mexico and its colegios for elite American-born Spaniards. The most well-studied of the Jesuit haciendas in Mexico is that Santa Lucía. With their expulsion, their estates were sold, mainly to private-land owning