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 territories of both confessions instances are moderately numerous of priests and preachers of half or full Indian blood. Most of these educated men, however, rather shunned the cultivation of their maternal tongues, and preferred, when they wrote at all, to choose that of their white brethren, the Spanish, Portuguese or English. The extensive theological literature which we possess, printed or in manuscript, in American tongues, and in many it is quite ample, is scarcely ever the result of the efforts of the Christian teachers of indigenous affiliations. A notable exception was the licentiate Bartolome de Alva, a native Mexican, descended from the Tezcucan kings, who composed, in Nahuatl and Spanish, a _Confessionario_, which was printed at Mexico in 1634. It contains some interesting references to the mythology and superstitions of the natives.[55]