fair specimen, though of date later than the Conquest, was published not
long since, in Madrid.[51]

The Maya maps are even more conventional. A central point is taken,
usually a town, around which is drawn either a circle or a square, on
the four sides of which are placed the figures of the four cardinal
points, and within the figures are the various symbols which denote the
villages, wells, ponds, and other objects which are to be designated.
Specimens of some of these, all after the Conquest, however, have been
published by Mr. Stephens and Canon Carrillo,[52] and others are found in
the various _Books of Chilan Balam_.

Very few strictly scholastic works seem to have been produced by the
natives. Nearly all those which I have seen for use in the Mission
schools appear to be the productions of the white instructors,
generally, of course, aided by some intelligent native. I have in my
possession an _Ortografia en Lengua Kekchi_, picked up by Dr.
Berendt in Vera Paz, which was the work of Domingo Coy, an Indian of
Coban (MS. pp. 32). But on examination it proves to be merely an
adaptation of a _Manual de Ortografia Castellana_, in use in the
schools, and not an original effort. For all that, it is not without
linguistic value. In Mexico a useful little book of instruction in
Nahuatl has been prepared by the licentiate Faustino Chimalpopoca
Galicia, a scholar of indigenous extraction.[53] An older work, of a
similar character, by Don Antonio Tobar, a descendant of the Montezumas,
is mentioned by bibliographers, but never was printed, and has probably
perished.[54]

It has always been part of the policy of both Catholic and Protestant
missions to permit the natives to enter the career of the church; in the