have found inside elite Mayan homes personal objects inscribed with the owners' names. In public areas large stone pillars and inscribed monuments have been found clearly meant for the general public. Early post-Columbian sources preserve and document aspects of indigenous literature (e.g., Ximenez's manuscript of the Popol Vuh) and writing (Diego de Landa's Relación de las cosas de Yucatán contained Maya calendar signs and a syllabary). As European Franciscan missionaries arrived they found that the Cholutecans used rebus principles as a way to translate information into Latin as a teaching aid for the Indians to learn Christian prayers. A number of colonial-era Aztec codices are preserved, most notably the Codex Mendoza, the Florentine Codex, and the works by Diego Durán. Codex Mendoza (around 1541) is a mixed pictorial, alphabetic Spanish manuscript. The Florentine Codex, compiled 1545-1590 by Franciscan friar Bernardino de Sahagún includes a history of the Spanish conquest of the Aztec Empire from the Mexica viewpoint, with bilingual Nahuatl/Spanish alphabetic text and illustrations by native artists. There are also the works of Dominican Diego Durán (before 1581), who drew on indigenous pictorials and living informants to create illustrated texts on history and religion. The colonial-era codices often contain Aztec pictograms or other pictorial elements. Later indigenous literature employed Latin script exclusively, e.g., the Books of Chilam Balam that date from the 17th c. onwards. Already by the mid-16th c., use of the Latin script for Mesoamerican languages seems to have been well established. For writing Maya, colonial manuscripts conventionally adopt a number of special characters and diacritics thought to have been invented by Francisco de la Parra around 1545. The original manuscript of the Popol Vuh is also dated to this period (but only indirectly, by its content). The first major work of Mayan literature known to be originally written in Latin script are the Annals of the Cakchiquels (since 1571). Since the mid 1990s, Maya intellectuals attended workshops organized by Linda Schele to learn about Maya writing, and with digital technologies, Maya writing may indeed face a resurrection. Most notably, this includes work on the representation of Maya glyphs in Unicode since 2016 (not yet concluded by 2020). The goal of encoding Maya hieroglyphs in Unicode is to facilitate the modern use of the script. For representing the degree of flexibility and variation of classical Maya, the expressiveness of Unicode is insufficient (e.g., wrt. the representation of infixes),