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The article discusses the features of the interpretation of the image of Peter I in the poetry of Marina Tsvetaeva. Some methods of its creation are characterised. The intersections of Marina Tsvetaeva's concept of personality of Peter the Great with the assessments of the activities of the reformer tsar is presented in the philosophy of Slavophiles, Nikolay Danilevsky, Vladimir Solovyov, as well as in the novel "The Antichrist (Peter and Alexis)" by Dmitry Merezhkovsky and the poem "Russia" by Max Voloshin, and that is revealed in our article. It is shown that when depicting Peter's rule in the cycle "Moscow" Marina Tsvetaeva refracts individual images and motifs borrowed from the painting ("Feodosia Morozova" and "The Morning of the Streltsy Execution" by Vasily Surikov). It is proved that the semantic evolution of the image of Peter I in Marina Tsvetaeva's lyrics fits into the framework of the triad: Peter the Great is the enemy of Moscow ("Poems about Moscow", "Moscow"); Peter the Great is the Antichrist, guilty of the post-October troubles of Russia ("Peter"); Peter the Great is the "founder" of Alexander Pushkin ("Poems to Pushkin"). It is concluded that such a sharp change in the interpretation of the image of Peter I, which occurred in the cycle "Poems to Pushkin", testifies not only to an impulsive change in Marina Tsvetaeva's perception of the reformer Tsar's activity, but also to the poetess's desire to illuminate different facets of this contradictory historical personality.

A number of publications have been devoted to the Persian campaign of Peter the Great and the stay of the Russian Imperial troops on the southwestern shores of the Caspian Sea in 1722–1735 – monographs, articles, dissertations, collections of documents and materials prepared with the use of a wide range of sources and literature. This topic continues to attract the attention of historians even today. It has acquired particular relevance in connection with the 350th anniversary of the birth of the first Russian Emperor Peter the Great and the 300th anniversary of the Persian campaign. A large number of documentary sources from the collections of the federal and regional archives of Russia cover the history of the Persian campaign and its results, which made it possible to reveal new episodes of imperial policy in the Caucasian-Caspian region in the first quarter of the 18th century. Among the most valuable sources on the history of the Persian campaign are the travel notes of the English-speaking authors – the direct participants and eyewitnesses of the events described. One of these sources is the John Bell's book "Travels from St. Petersburg, across Russia, to different parts of Asia", particularly, the section titled "Journey from Moscow to Derbent in Persia, in 1722", translated by the author of the paper into Russian with commentaries. This translation may be a valuable contribution to both the ethnography and historiography of the Russian Caucasian studies of the first quarter of the 18th century.

The relationship of King Pedro I (1350-1369) with the military orders allow us to study the transformation that took place in the nature of those institutions and that we call «secularization». Factors such as the decline of the Islamic offensive, the climate of civil war in Castile and its connec-tion with external conflicts such as the «War of the Two Peters» (Guerra de los Dos Pedros) between Castile and Aragón, and, indirectly, the Hundred Years War, played a role in this process. Starting from this reality, we will review this relationship following a conventional division of the reign: the initial years of internal conflict (1350-1356), the years of the intermittent Guerra de los Dos Pedros (1356-1365); and finally the years of the civil war itself (1366-1369). ; Las relaciones del rey Pedro I (1350-1369) con las órdenes militares nos permiten estudiar el proceso de transformación que se produce en la naturaleza de aquellas instituciones y que conocemos con el nombre de «secularización». En dicho proceso intervienen factores como el cese de la ofensiva islámica, el clima de guerra civil en Castilla y su imbricación en conflictos exteriores como la Guerra de los Dos Pedros entre Castilla y Aragón, e, indirectamente, la Guerra de los Cien Años. Partiendo de esta realidad, vamos a repasar esas relaciones siguiendo una división convencional del reinado: los años iniciales de conflicto interno (1350-1356), los años de la intermitente Guerra de los Dos Pedros (1356-1365); y, finalmente, los años de la guerra civil propiamente dicha (1366-1369).

Confessional politics of Peter the Great aimed first of all at "restricting the Mohammedan law within narrow limits" given almost endless military conflicts between Russia and Muslim Turkey with Crimean khanate from the 1670s. Peter's edicts of 1707, 1713, and 1722 encouraged baptism of Muslims while preventing the building of new mosques, growing the number of military and tax duties imposed on the Russian ummah. The emperor paid a special attention to the state anti-Mohammedan propaganda expressed in the first printed Russian exposition of the Qur'an (1716) and anti-Islamic pamphlet by D. Cantemir (1722). This hard attitude to Islam was a logical consequence of the Peter's vision of Russia's state interests, and remained in force till the reign of Catherine the Great. Accordingly, the tsar claimed that all the confessions including Islam were to be placed under a strict state control, their clerics being considered mere assistants of the secular power. ; Конфессиональная политика Петра I была направлена на «ограничение магометанского закона», что в значительной степени было обусловлено с 70-х гг. XVII в. почти непрерывными военными конфликтами России с исламскими Турцией и Крымом. Петровские указы 1707, 1713, 1722 гг. поощряли расширение числа мусульман – «новокрещен», затрудняли строительство новых мечетей, увеличивали объем военных и трудовых повинностей, возлагаемых на российскую умму. Особое значение имела организация Петром I «противомусульманской» пропаганды. Антиисламскую направленность имели первое русское печатное изложение Корана (1716 г.) и памфлет Д. Кантемира (1722 г.). Жесткий курс поведения в «мусульманском вопросе» вытекал из петровского видения государственных интересов. Основатель Российской империи был твердо уверен в том, что все религии страны (в том числе ислам) должны были беспрекословно подчиняться государству, служители их культов обязаны были являться верными помощниками светской власти. «Противомусульманская» политика была в целом продолжена в эпоху дворцовых переворотов, отход от нее наметился лишь при Екатерине II во второй половине ХVIII в.