Подозрение, что Хино Томико возможно ещё одна Есфирь-Елена. Её часто называют величайшей злодейкой японской истории, т.к. считают её причиной гражданской войны, начавшейся в 1467 году. Так что возможно она же отражает и Елену Троянскую, тем более что война длилась 10 лет - примерно столько, сколько и Троянская война (падение Трои на десятый год).

"http://ru.wikipedia.org/wiki/Война_годов_Онин , Смута годов Онин — гражданская война в средневековой Японии, длившаяся 10 лет (с 1467 по 1477 годы). Её отличительная черта в том, что она происходила не на всей территории Японии, а в основном в её столице — Киото.
Предпосылки
К середине XV века правители провинций (сюго) поняли, что центральное правительство слабеет и осмелев, перестали делить с ним свою власть. Сюго укрепляли своё собственное могущество, всю свою власть они использовали только в своих интересах. В результате таких действий образовался новый тип феодалов — даймё, сочетавших в себе основанную на должностных правах власть и военно-экономическое могущество.
К середине XV века сёгуном стал Асикага Ёсимаса. Он был эстетом, знатоком живописи, музыки, но не воином и не искусным правителем. Ёсимаса стремился отречься от власти и посвятить себя духовным удовольствиям. Детей у Ёсимасы не было, и он решил избрать своим преемником младшего брата Ёсими. Жена Ёсимасы, Хино Томико, происходила из семьи, которая не была кровно связана с семьёй сёгуна. Ёсимаса ненавидел её родных за постоянное вмешательство в его дела. Он испытал величайшее потрясение, когда Томико родила ему сына и решительно заявила что сёгунат перейдёт к младенцу Ёсихисе.
Томико надеялась, что её сыну поможет стать сёгуном один из трёх министров — Ямана Мотитоё (Содзэн). Но Ёсими тоже пользовался поддержкой министра Хосокавы Кацумото. Вспыхнул конфликт из-за прав наследования, и к этому конфликту подключились враждующие кланы Сиба и Хатакэяма. Соперники начали созывать сторонников. В 1467 году две большие армии (численность одной из армий была 250 тысяч, но эта цифра, вероятно, завышена) двинулись друг на друга из восточных и западных районов Киото.
...Итоги
Смута Онин положила начало новой эпохе феодальной раздробленности — Сэнгоку Дзидай, «эпохе воюющих провинций» (название содержит отсылку к периоду Воюющих царств в Китае) — периоду в японской истории со второй половины XV до начала XVII века."

http://en.wikipedia.org/wiki/Hino_Tomiko (日野 富子, 1440 – June 30, 1496) was the official wife of Ashikaga Yoshimasa, the 8th shogun of the Ashikaga Shogunate, and the mother of Ashikaga Yoshihisa, the 9th shogun. Her seeking the help of Yamana Sōzen in support of her son's claim to the shogunate, and in opposition to the claim of Yoshimasa's younger brother, Ashikaga Yoshimi, is seen as one of the causes of the Ōnin War.<1>

- Хино (жена? или Ино, иная) Томико (Тамора-Томирис?) - официальная жена 8-го сёгуна сёгуната Ашикага Ашикаги Ёсимасы (Генрих VIII тоже 8-ой, октавиус). Этот Ёсимаса напоминает Нерона (а Нерон - отражение Ивана Грозного).

Ещё некоторая информация из интернета, что удалось найти:

Комментарии к историческому роману The Ōnin War, 1958 года, автора Сётаро Икенами:

стр. 49, прим. 62
This passage no doubt refers to the formidable "power group" that influenced contemporary bakufu politics and manipulated the administration known as the sanma , or "Three Devils." In 1455, papers bearing the likenesses of three individuals (listed as Oima , Arima , and Karasuma ) and a passage containing this intriguing term turned up around the capital. Oima was Yoshimasa's wet nurse and favorite mistress: the very same Imamairi no Tsubone ; Arima refers to Arima Mochiie (elsewhere Akamatsu Mochiie ), a close vassal of Yoshimasa, and Karasuma (sometimes written as Karasumaru) refers to Karasuma(ru) Suketō (elsewhere Hino Suketō ), a relative of Shigeko (Yoshimasa's mother). As all three had meddled in government affairs and their names included the syllable ma, they were grouped together as the "Three Devils." ..Regarding the identity of Oima, Ikenami makes no mention of her being anything to Yoshimasa but his wet nurse. He does mention in passing, however, that Oima should not be confused with a mistress of Yoshimasa named Sako (whom Keene 43 calls "Sanko") from the very same Ōdate family (Imatani 228-229)). We are therefore at a loss as to the true identity of Imamairi no Tsubone. The case made by Kasahara is most convincing. Oima was Yoshimasa's favorite consort. She is said to have been both beautiful and intelligent -- even extending her hand into political matters. However, she only bore the shogun girls. As tradition demanded, Yoshimasa took a Hino bride, Tomiko, who soon bore him a male heir. The child soon died, however, and rumors began spreading that Oima had cursed her rival in love. Cajoled by Tomiko, he exiled her to an island in Lake Biwa, where she died soon after arrival. Whether she killed herself or was killed is still unknown. Katsuno provides two contemporary diary entries from Buddhist priests attesting to Oima's high-handed and arrogant behavior: she is supposed to have proudly acted as if she was Yoshimasa's main wife. Interestingly, the journal entry that mentions the curse put upon Tomiko's child by Oima is written in a very matter-of-fact fashion, as if the rumor had been taken quite seriously (Katsuno 232-240). Nagashima (Ōnin 61) also interprets Imamairi no Tsubone as Yoshimasa's mistress. This brings the Ikenami novel into question. The source texts reads: " . . . not to mention Imamairi no Tsubone, the favorite mistress of Yoshinori, Yoshimasa's late father . . . " ..However, no sources mention any relationship between Ashikaga Yoshinori and Imamairi no Tsubone, the wet nurse of his son. Varley openly supports the "favorite mistress" theory (Ōnin 112-113), while Keene leaves the matter open to interpretation (42-43).

- у Ёсимасы была сначала любовница Имамаири но Цубонэ (тем не менее высокомерно считавшая себя главной женой), она же была его нянькой, кормилицей (wet nurse) и она же была наложницей, любовницей его отца Ёсинори (который был убит подданными за тиранство. После Ёсинори короткое время правил брат Ёсимасы молодой Ёсикацу, но в возрасте десяти лет Ёсикацу погиб, упав с лошади). Имамаири рожала только девочек, нужен был наследник, и Ёсимаса взял Томико, которая родила ребенка (не ясно, мальчика или девочку), но он вскоре умер. Появился слух (видимо пущенный Томико), что ребенок был проклят заговорами, колдовством Имамаири. Ёсимаса поддался этим слухам и сослал Има Маири на остров Оки на озере Бива (может, отражение Белоозера, куда бежала или была сослана Софья Палеолог?), где она вскоре умерла, возможно совершив сеппуку/харакири, не став дожидаться прихода ассасинов Томико.

http://scholarspace.manoa.hawaii.edu/bitstream/handle/10125/29660/Ryan_Joseph_The%20Onin%20War.pdf?sequence=1 The Ōnin War: A Translation with Commentary By Joseph Ryan

Приводят даже подробности самоубийства Има Маири:

http://www.personal.psu.edu/faculty/g/j/gjs4/textbooks/480/ch11_main.htm
...What happened next has been the subject of considerable embellishment. In a typical version of the story, Imamairi realized her number was up and boldly went forth, stood in front of the assassins, cut open her belly, reached inside, and threw a handful of guts at them. They were awestruck by this defiant mode of suicide. But pause for some reflection. Though you may not have any direct experience cutting open your belly, all indications are that doing so is very painful and leads to a state of shock. The internal organs are well attached to the body with connective tissue. So cutting oneself open, cutting loose some guts, and throwing them at someone is essentially impossible. Still, such a deed is a common theme in Japanese tales of defiant suicide.

- якобы Имамаири, не дожидаясь, пока ассасины приступят к делу, сама разрезала себе живот, достала внутренности и бросила в них - нет ли здесь мотива кесарева сечения (Има Маири - Мария?)?
Что там кстати за "тройку демонов/дьяволов" выделяли в окружении Ёсимасы - предположу на всякий случай, не искажённая ли это троица волхвов? Туда входили Имамаири, Арима (Mochiie ARIMA (1396? - 1450?) was a warrior in the middle of the Muromachi period.) и Карасума некий (Karasumaru Suketō).

Икэнами Сётаро в романе (стр. 24-25) пишет о слухах (не знаю, каковы были его источники), что сын Томико мог быть не от Ёсимасы, а от фаворита Томико Исэ но Ками Садатики - не отражение ли это истории с Еленой Глинской (частично Есфирью, оттеснившей Соломонию Сабурову), Иваном Овчиной, Василием III?

здесь какие-то обрывки сведений о Садатике:
http://ejje.weblio.jp/sentence/content/Sadachika

Пишут что после лжеобвинения Имамаири и смерти её, к Томико и Сигеко (матери Ёсимасы) в ночных кошмарах являлся призрак Имамаири и мучал их. Чтобы задобрить её в Киото возвели специальный синтоистский храм или святилище (shrine), где Имамаири была главным объектом поклонения. Может, Томико - отражение Иродиады, Иезавели, а Имамаири - Девы Марии?
В англ. тексте ниже говорится, что поэты сравнивали Томико с Ян-гуйфэй, о которой выше в посте № 122 уже предположил, что это тоже отражение Есфири-Елены возможно. Говорится также, что Томико была необычайно жадна к деньгам (мотив Иуды Искариота и его жадности к деньгам?). (Здесь вспоминается например богатство Родопис, позволявшее ей якобы строить египетские пирамиды).

Yoshimasa and the Silver Pavilion: The Creation of the Soul of Japan Авторы: Donald Keene
p44 In 1459 Tomiko bore a son who died almost at once. Rumors had it that Imamairi had suborned mountain ascetics (shugenja) to pray for the infant's death.20 Hino Shigeko, sure that a curse had been responsible, convinced Yoshimasa that Imamairi was to blame. In a rage over the loss of his first son, Yoshimasa ordered Kyogoku Mochikiyo to arrest Imamairi and escort her to banishment on an island in Lake Biwa. Four days later, she was dead. Some sources indicate that she was put to death by drowning, but most chroniclers of the time state that she learned while on the way to exile that a sentence of death had been passed on her and cheated the executioner by committing seppuku, proof that a woman was capable of the traditional samurai form of suicide.21
After Imamairi's death, both Tomiko and Shigeko suffered from nightmares in which her ghost appeared to torment them. Tomiko's slow and painful recovery from the stillbirth was blamed on Imamairi's fierce resentment over having been made the victim of a false charge of witchcraft. In 1463, when Hino Shigeko was suffering from a serious illness, she had memorial services conducted for Imamairi, believing that the illness had been caused by her sight in one eye, Tomiko attributed it to Imamairi's curse and built a Shinto shrine in Kyoto where Imamairi was the chief figure of worship.22
After Imamairi's death, there was no question but that Hino Tomiko was the most influential of the women surrounding Yoshimasa. Among the men, Ise Sadachika exercised the greatest power. Sadachika succeeded to the office of administrative secretary in 1460 and soon demonstrated his ability. It is true that the shogunate did not enjoy the prosperity of former reigns, but Sadachika had the necessary business acumen to preserve the structure from collapsing for want of funds. Realizing that Yoshimasa was unlikely to be of assistance in keeping the shogunate solvent, Sadachika encouraged him to indulge in physical pleasures, in this way keeping him from interfering in state business.
Sadachika was less successful in keeping Tomiko under control. In 1478 new barriers were erected at the seven gateways to the capital, this time for the announced purpose of raising funds for repairing the Tsuchimikado Palace. However, a distinguished priest wrote in his diary that he had heard from Sogi, the great renga poet, that this was a pretext: all the money went to Tomiko, who lent it at high interest rates to daimyos impoverished by the long was.23 Tomiko is traditionally reputed to have been inordinately fond of money. Indeed, it was rumored that a major part of the shogunate's income found its way into her hands. One recent scholar, seeking to rehabilitate Tomiko's reputation, wrote, "Tomiko had no fault worth mentioning. She is said to have been fond of money, but she was not stingy. When there was money to be given, she gave it unstintingly."24
This gallant defense of a woman who was notorious for her avarice does not make us forget accounts by Tomiko's contemporaries who expressed their conviction that her greed was unbounded. The celebrated priest-poet Ikkyu left several kanshi in which he indirectly accused Tomiko of being like Yang Kuei-fei, the woman whose beauty had caused an infatuated Chinese emperor to lose his throne. Among the poems are the following:
Treasures and money are a source of betrayal;
An elegant woman should not desire such things.
The danger within Japan is painful to contemplate;
The hearts of loyal ministers are tangled like threads.25
Smoke and dust rose over the whole country
Only for the east wind last night to blow them away.
But calamity will strike a beautiful woman once again;
Remember the spring at Ma-wei and repent of your splendor.26
The poems criticized Hino Tomiko by likening her to Yang Kuei-fei, for Ikkyu could not attack her openly. He warns her that even if her beauty enabled her to amass wealth, her glory would be short-lived. Tomiko probably was beautiful when she was young, but the face of her portrait statue indicates that determination, rather than beauty, characterized her features in middle age.
p66 ..Yoshimasa had earlier exiled Sadachika from the capital when he discovered that he had falsely accused Yoshimi of plotting to seize power, but he probably still considered Sadachika as his mentor and hoped that he might save the country from all-out civil war. At first Yoshimasa refused to take sides, but in the sixth month he clarified his posotion by ordering Yoshimi and Katsumoto to attack the Yamana clan.
Hino Tomiko and her brother, Hino Katsumitsu, who favored the Yamana and opposed Yoshimi, strongly opposed this decision, but Yoshimasa held firm and bestowed on Katsumoto the shogunal banner to fly over his headquarters. Yoshimi, named as commanding general, opened the attack on the Western Army, now stigmatized as rebels. In a battle fought on the eighth day of the sixth month, the Eastern Army was victorious. Supposing that this victory signified that the Western army had been crushed, Yoshimasa sent a memorandum to its generals urging them to surrender. Some obeyed and shifted their allegiance to the Eastern Army, and others withdrew altogether from the fighting. Encouraged by these defections, the Eastern Army attacked the residences of major supporters of the Western Army. Huge fires were started that gutted much of the city...
Ashikaga Yoshimi, who had valiantly fought against the Western Army, was worried by the apparent improvement in the Yamana clan's fortunes. He suspected that Yoshimasa might secretly be favoring the Yamana; Tomiko certainly was. He reasoned that if he gave further support to the Hosokawa, this might damage his relations with Yoshimasa and hurt his chances of succeeding him as shogun. Yoshimi therefore decided to remove himself temporarily from the scene of the fighting and to await further developments. He made his way to the foot of Mount Hiei, where his wife had taken refuge, and from there went on to Ise, where he accepted the hospitality of the provincial governor.
Yoshimasa was dismayed to learn of Yoshimi's flight. Regardless of Yoshimi's reasons for turning his back on the fightint, the effect was to make Yoshimasa, who up to this point (in keeping with his vow) had supported Yoshimi's candidacy as the next shogun, shift his support to the cause of his son, Yoshihisa.
p67-68 - Ёсимаса при пожаре - как Нерон?
p71 During the ten years of the fighting, Yoshimasa, seemingly indifferent to the course of the war, devoted himself to cultivating the arts. He has been compared with Hui-tsung (1082-1135), the last emperor of the Sung dynasty and the founder of the first Chinese academy of painting.17

- борьба между кланами Ямана и Ёсими и возможно колебания Ёсимасы между ними - отражение борьбы с еретиками-жидовствующими?
При пожаре столицы Ёсимаса ведет себя как Нерон (т.е. Иван Грозный). При этом Ёсимасу сравнивают с последним императором Северной Сун Хуэй-цзуном (правил в 1101-1126) - имя императора переводят как "Великолепный Род" - а Ёсимасу называют "Лоренцо Медичи Японии", который тоже Великолепный. Хуэй-цзуна тоже называют китайским Нероном, т.к. во время пожара Кайфэна в результате вторжения тартар/чжурчжэней он предпочитал заниматься художеством. "Пожар города" - отражение пожара Москвы, либо Трои?

http://en.wikipedia.org/wiki/Emperor_Huizong_of_Song
http://ru.wikipedia.org/wiki/Хуэй-цзун

Yoshimasa is said to have quietly take refuge in meditation and artistic pursuits while the war raged around him, perhaps rather like Nero is said to have fiddled while Rome burned.

In a nutshell, the decline of the Ashikaga Shogunate was caused by a succession of incompetent or underage Shoguns, succession disputes (ie Onin War), which eroded the strength of the regime and with that, their ability to govern outside the capital of Kyoto. You even have the Japanese version of Nero:
While Kyoto was burning, Ashikaga Yoshimasa spent his time in poetry readings and other cultural activities, and in planning Ginkaku-ji, a Silver Pavilion to rival Kinkaku-ji, the Golden Pavilion that his grandfather, Ashikaga Yoshimitsu, had built.

- Ёсимаса построил Серебряный Павильон под впечатлением Золотого Павильона, который построил его дед Ёсимицу. Правда, по причине онинской смуты, серебром павильон так и не покрыли, и он похож на обычную избу. Но ведь Нерон тоже строил Золотой дом/дворец.

http://ru.wikipedia.org/wiki/Кинкаку-дзи
http://ru.wikipedia.org/wiki/Гинкаку-дзи