Aztec codices ( , sing. codex) are Mesoamerican manuscripts made by the pre-Columbian Aztec, and their Nahuatl-speaking descendants during the colonial period in Mexico. History Before the start of the Spanish colonization of the Americas, the Mexica and their neighbors in and around the Valley of Mexico relied on painted books and records to document many aspects of their lives. Painted manuscripts contained information about their history, science, land tenure, tribute, and sacred rituals. According to the testimony of Bernal Díaz del Castillo, Moctezuma had a library full of such books, known as amatl, or amoxtli, kept by a calpixqui or nobleman in his palace, some of them dealing with tribute. After the conquest of Tenochtitlan, indigenous nations continued to produce painted manuscripts, and the Spaniards came to accept and rely on them as valid and potentially important records. The native tradition of pictorial documentation and expression continued strongly in the Valley of Mexico several generations after the arrival of Europeans. The latest examples of this tradition reach into the early seventeenth century. Formats Since the 19th century, the word codex has been applied to all Mesoamerican pictorial manuscripts, regardless of format or date, despite the fact that pre-Hispanic Aztec manuscripts were (strictly speaking) non-codical in form. Aztec codices were usually made from long sheets of fig-bark paper (amate) or stretched deerskins sewn together to form long and narrow strips; others were painted on big cloths. Thus, usual formats include screenfold books, strips known as tiras, rolls, and cloths, also known as lienzos. While no Aztec codex preserves its covers, from the example of Mixtec codices it is assumed that Aztec screenfold books had wooden covers, perhaps decorated with mosaics in turquoise, as the surviving wooden covers of Codex Vaticanus B suggests. Writing and pictography Aztec codices differ from European books in that most of their content is pictorial in nature. In regards to whether parts of these books can be considered as writing, current academics are divided in two schools: those endorsing grammatological perspectives, which consider these documents as a mixture of iconography and writing proper, and those with semasiographical perspectives, which consider them a system of graphic communication which admits the presence of glyphs denoting sounds (glottography). In any case, both schools coincide in the fact that most of the information in these manuscripts was transmitted by images, rather than by writing, which was restricted to names. Style