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Codices from Central Mexico and Oaxaca tended to be dynastic/political records (conquests, birth/deaths of rulers, alliances and political marriages; these could also include stylized maps showing migrations and could record more general histories in a mnemonic way); tax records, and astrological/divinatory documents. There's early colonial codices that have cenuses, detailed/realistic land surveys, and botanical/medical documents (I'll touch on this more below): You can argue if these categories of codices existed pre-contact or not

Even tho the Maya script was used to write full sentences, I don't think Maya books deviated much from those topic or formats: The 4 surviving Maya codices mostly fit into the divinatory model, and most inscriptions in stone monuments in turn fit into the dynastic record ones, often also mixing in cyclical mythological events and histories with real political records (some of these can get kind of crazy, inscriptions at Quirigua calculate mythical dates and events back to hundreds of millions of years): They're written out in full sentences but are often done in a rather dry "on X date Y thing happened" format. (also kings proclaiming their deeds, asserting political claims from ancestors or family, or are crediting themselves as the sponsors of monuments or buildings, we have artist signatures too). Admittedly, though, Maya literature isn't really something I've looked into much, thoug

Which is also why I can't comment much on the comparison between the Popol Vuh and Iliad: If what you said about the latter is true then they seem similar, both being longstanding oral narrative (there's depictions of content from the Popol vuh dating 1000 years prior) that was then written down. I know that there are proper lyrical elements to it, but I don't know enough about Maya poetry even in loose terms to comment

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