Jindai moji
Urabe no Kanekata (卜部兼方) mentioned in Shaku Nihongi (1301 or earlier) that his father, Urabe no Kanefumi, argued that the ancient Japanese could not have performed bone-style fortunetelling with turtleshells (亀卜, Kameura, "turtle fortunetelling"), as described in the Nihon Shoki, without having a writing system.Some examples of jindai moji appeared during the Edo period, each set being named after its supposed source.Other scholars, such as Kaibara Ekken, Dazai Shundai (太宰春台), Kamo no Mabuchi, Motoori Norinaga and Tō Teikan (藤貞幹), rejected both the concepts and the claimed examples.The most famous publication denying the existence of jindai moji was Jindaiji ben (神代字弁), attached to Kana no motosue (仮字本末) by Ban Nobutomo (伴信友), which appeared in 1850.[3][4] In 1930, a Ontake-kyō religious sect, Kōso Kōtai Jingū Amatsukyō [ja], was charged with lèse-majesté by the special higher police.