The lands of Belarus during the Middle Ages became part of Kievan Rus' and were split between different regional principalities, including Polotsk, Turov, Vitebsk, and others. Following the Mongol invasions of the 13th century, these lands were absorbed by the Grand Duchy of Lithuania, which later was merged into the Polish–Lithuanian Commonwealth in the 16th century.
Following the Partitions of Poland in the 18th century, Belarusian territories became part of the Russian Empire. In the aftermath of the Russian Revolution, different states arose competing for legitimacy amid the Russian Civil War, ultimately ending with the consolidation of the Belarusian People's Republic, which was replaced by the Byelorussian Soviet Socialist Republic, which became a constituent republic of the Soviet Union when it was founded in 1922.
The republic was devastated as a result of the German occupation during World War II, and its territory was expanded after Western Belorussia was annexed by the Soviet Union as a result of the war. Belarus became an independent state in 1991 following the dissolution of the Soviet Union.
Prehistoric era Archaeological discoveries show what is now Belarus had human inhabitants during the Paleolithic and Neolithic ages.
Early history Early Slavs
Between the 6th and 8th centuries, the migrations and expansion of Slavic peoples across Eastern Europe began. East Slavs settled on the territory of present-day Belarus, where they interacted with and gradually assimilated local Baltic tribes such as the Dnieper Balts and the Yotvingians. These early processes of coexistence and integration laid the foundations for the gradual formation and differentiation of the East Slavic communities in this region. The East Slavs were predominantly pagan, animistic, agrarian people, had an economy which included trade in agricultural produce, game, furs, honey, beeswax and amber.
The modern Belarusian ethnos was probably formed on the basis of the three Slavic tribes: Krivichs, Dregoviches, and Radimichs, and the Baltic people inhabiting the area.
The common cultural bond of Eastern Orthodox Christianity and written Church Slavonic (a literary and liturgical Slavic language developed by 8th-century missionaries Saints Cyril and Methodius) fostered the emergence of a new geopolitical entity, Kievan Rus'.John Channon & Robert Hudson, Penguin Historical Atlas of Russia (Penguin, 1995), p. 16.
Kievan Rus'
Between the 9th and 12th centuries, the Principality of Polotsk (now in northern Belarus) emerged as the dominant center of power in the territory of Belarus, while the Principality of Turov south of it was a lesser power.
The Principality of Polotsk repeatedly asserted its sovereignty in relation to the other centers of Rus', becoming a political capital, the episcopal see of a bishopric and the controller of vassal territories among Balts in the west. The city's Cathedral of the Holy Wisdom (1044–66), though completely rebuilt over the years, remains a symbol of this independent-mindedness, rivaling churches of the same name in Novgorod and Kiev, referring to the original Hagia Sophia in Constantinople (and hence to claims of imperial prestige, authority and sovereignty). Cultural achievements of the Polotsk period include the work of the nun Euphrosyne of Polotsk (1120–1173), who built monasteries, transcribed books, promoted literacy and sponsored art (including local artisan Lazar Bohsha's famous "Cross of Euphrosyne", a national symbol and treasure stolen during World War II), and the prolific, original Church Slavonic sermons and writings of Bishop Kirill of Turov (1130–1182).
Grand Duchy of Lithuania
In the 13th century, the fragile unity of Kievan Rus' disintegrated due to nomadic incursions from Asia, which climaxed with the Mongol sacking of Kiev in 1240, leaving a geopolitical vacuum in the region. The East Slavs had splintered into a number of independent and competing principalities. Due to military conquest and dynastic marriages, the western principalities of Rus' in modern Belarus were acquired by the expanding Grand Duchy of Lithuania, beginning with the rule of Lithuanian King Mindaugas (1240–1263). From the 13th to 15th century, the principalities were either conquered or willingly joined the Grand Duchy of Lithuania.
The Lithuanians' smaller numbers in this medieval state gave the Ruthenians (later Belarusians and Ukrainians) an important role in the everyday cultural life of the state. Owing to the prevalence of East Slavs and the Eastern Orthodox faith among the population in eastern and southern regions of the state, the Ruthenian language was a widely used colloquial language.
The East Slavic variety of the language (rus'ka mova, Old Belarusian or West Russian Chancellery language), gradually influenced by Polish, was the language of administration in the Grand Duchy of Lithuania from at least Vytautas' reign until the late 17th century when it was replaced by Polish.Björn Wiemer. "Dialect and language contacts on the territory of the Grand Duchy of Lithuania from the 15th century until 1939". Aspects of Multilingualism in European Language History. Edited by Kurt Braunmüller and Gisell Ferraresi. John Benjamins Publishing. 2003. pp. 110–111. This period of political breakdown and reorganization also saw the rise of written local vernaculars in place of the literary and liturgical Church Slavonic language, a further stage in the evolving differentiation between the Belarusian, Russian and Ukrainian languages.
Several Lithuanian monarchs – the last being Švitrigaila in 1432–36 – relied on the Eastern Orthodox Ruthenian majority, while most monarchs and magnates increasingly came to reflect the opinions of the Roman Catholics.
Construction of Orthodox churches in some parts of present-day Belarus had been initially prohibited, as was the case in Vitebsk in 1480. On the other hand, further unification of the mostly Orthodox Grand Duchy with mostly Catholic Poland led to liberalization and a partial solving of the religious problem. In 1511, King and Grand Duke Sigismund I the Old granted the Orthodox clergy an autonomy previously enjoyed only by Catholic clergy. The privilege was enhanced in 1531, when the Orthodox church was no longer responsible to the Catholic bishop and instead the metropolitan was responsible only to the sobor of eight Orthodox bishops, the Grand Duke and the Patriarch of Constantinople. The privilege also extended the jurisdiction of the Orthodox hierarchy over all Orthodox people. (Litovsko–russkoye gosydarstvo) in Brockhaus and Efron Encyclopedic Dictionary
In such circumstances, a vibrant Ruthenian culture flourished, mostly in the major cities of present-day Belarus. "" (Bratstva) in Brockhaus and Efron Encyclopedic Dictionary Despite the legal usage of the Ruthenian language, which was used as a chancellery language in the territory of the Grand Duchy of Lithuania, literature was mostly non-existent, apart from several chronicles.
Polish–Lithuanian Commonwealth
The Union of Lublin in 1569 led to the Polish–Lithuanian Commonwealth to become an influential player in European politics and the largest multinational state in Europe. While present-day Ukraine and Podlaskie became subjects of the Polish Crown, present-day Belarusian territories were still regarded as part of the Grand Duchy of Lithuania. The new polity was dominated by densely populated Poland, which had 134 representatives in the Sejm as compared to 46 representatives from the Grand Duchy of Lithuania. However, the Grand Duchy of Lithuania retained significant autonomy, and was governed by a separate code of laws called the Lithuanian Statutes, which codified both civil and property rights. Of the territory of present-day Belarus, Mogilev was the largest urban centre, followed by Vitebsk, Polotsk, Pinsk, Slutsk, and Brest, whose population exceeded 10,000. In addition, Vilna (Vilnius), the capital of the Grand Duchy of Lithuania, also had a significant Ruthenian population. Внутриполитические результаты Люблинской унии (Vnutripolitičeskie rezul'tati Lyublinskoy unii), Belarus.by portal
With time, the ethnic pattern did not evolve much. Throughout their existence as a separate culture, Ruthenians formed in most cases the rural population, with power held by the local szlachta and boyars, often of Lithuanian, Polish or Russian descent. By this time, a significant Jewish presence had also formed in this region of German Jews fleeing persecution from the Northern and Baltic Crusaders. Since the Union of Horodlo of 1413, the local nobility was assimilated into the traditional clan system by means of the formal procedure of adoption by the szlachta (Polish gentry). Eventually, it formed a significant part of the szlachta. Initially mostly Ruthenian and Orthodox, with time most of them became polonized. This was especially true for major magnate families (Sapieha and Radziwiłł clans being the most notable), whose personal fortunes and properties often surpassed those of the royal families and were huge enough to be called a state within a state.
Also, with time religious conflicts started to arise. The gentry with time started to adopt Catholicism while the common people by large remained faithful to Eastern Orthodoxy. Initially the Warsaw Compact of 1573 codified the preexisting freedom of worship. However, the rule of an ultra-Catholic King Sigismund III Vasa was marked by numerous attempts to spread Catholicism, mostly through his support for counterreformation and the Jesuits. Possibly to avoid such conflicts, in 1595 the Orthodox hierarchs of Kiev signed the Union of Brest, breaking their links with the Patriarch of Constantinople and placing themselves under the Pope. Although the union was generally supported by most local Orthodox bishops and the king himself, it was opposed by some prominent nobles and, more importantly, by the nascent Cossack movement. This led to a series of conflicts and rebellions against the local authorities. The first of such happened in 1595, when the Cossack insurgents under Severyn Nalyvaiko took the towns of Slutsk and Mogilev and executed Polish magistrates there. Other such clashes took place in Mogilev (1606–10), Vitebsk (1623), and Polotsk (1623, 1633). Церковная уния 1596 г. (Tserkovnaya uniya 1596 g.) in "belarus.by portal" This left the population of the Grand Duchy divided between Greek Catholic and Greek Orthodox parts. At the same time, after the schism in the Orthodox Church (Raskol), some Old Believers migrated west, seeking refuge in the Rzeczpospolita, which allowed them to freely practice their faith. Jerzy Czajewski, Zbiegostwo ludności Rosji w granice Rzeczypospolitej (Russian population exodus into the Rzeczpospolita), Promemoria journal, October 2004 nr. (5/15), ISSN 1509-9091, Table of Contents online From 1569, the Polish–Lithuanian Commonwealth suffered a series of Tatar raids, the goal of which was to loot, pillage and capture slaves into jasyr. The borderland area to the south-east was in a state of semi-permanent warfare until the 18th century. Some researchers estimate that altogether more than 3 million people, predominantly Ukrainians but also Russians, Belarusians and Poles, were captured and enslaved during the time of the Crimean Khanate.
Despite these conflicts, the literary tradition of Belarus evolved. Until the 17th century, the Ruthenian language, the predecessor of modern Belarusian, was used in the Grand Duchy as a chancery language, that is, the language used for official documents. Afterwards, it was replaced with the Polish language, commonly spoken by the upper classes. Both Polish and Ruthenian cultures gained a major cultural centre with the foundation of the Academy of Vilna. At the same time, the Belarusian lands entered a path of economic growth, with the formation of numerous towns that served as centres of trade on the east–west routes.