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Taxiarch
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The word taxiarch (Greek: ταξίαρχος, romanized: taxiarchos (masculine); ταξιάρχη, taxiarchē (feminine)) is used in the Greek language to mean "brigadier". The term derives from táxis 'order', in military context meaning 'an ordered formation'. It is cognate with the scientific term taxonomy. In turn, the rank has given rise to the Greek term for brigade, taxiarchia. In Greek Orthodox Church usage, the term is also applied to the archangels Michael and Gabriel, as leaders of the heavenly host, and several locations in Greece are named after them.
Ancient use
[edit]In ancient Greece, the title or rank was held by a number of officers in the armies of several but not all city-states, with Sparta being a notable exception. In Classical Athens, there were ten taxiarchs, one for each of the city's tribes (phylai), a subordinate to the respective strategos.
Byzantine use
[edit]The term first appears in use in the Byzantine army in the late 6th-century Strategikon of emperor Maurice, where it is reserved for the commander of the elite Optimatoi mercenary corps.[1] In the 10th-century, the term was revived and refers to the commander of one of the new type of infantry brigade (taxiarchia), composed of 500 heavy infantry, 300 archers and 200 light infantry. On account of their numerical size, these units were also known as chiliarchia, and their commander correspondingly as chiliarchos, and are also equated to the thematic droungos under a droungarios.[1][2] During the 11th century, with the demise of the thematic armies, the rank rose in importance, and eventually surpassed and replaced that of tourmarches, so that in the Komnenian-era army, the taxiarchia was the largest-scale permanent infantry formation.
Modern use
[edit]In the modern Hellenic Army the rank of Taxiarchos (abbreviated Ταξχος) is equivalent to Brigadier General with a NATO Code OF-6.[3] The rank was introduced in the Greek military by royal decree on 5 June 1946,[4] and the insignia instituted later in the same year.[5] It is superior to a Syntagmatarchis (Colonel) and inferior to an Ypostratigos (Major General). The rank's insignia consists of a flaming grenade (replacing the crown borne under the Greek monarchy), a crossed sword and baton device and a six-pointed star. A Taxiarchos typically serves as the commanding officer of a brigade or as the executive officer of a division.
In the Hellenic Air Force, which otherwise uses a unique system of ranks (that differ from those of the army), the equivalent rank is Taxiarchos tis Aeroporias or simply Taxiarchos.[6] While Taxiarchos tis Aeroporias in English, is literally "Air Force Brigadier", due to historical links with the Royal Air Force (RAF), it is sometimes translated into English as Air Commodore – the RAF equivalent. Like other Hellenic Air Force ranks, the insignia are also based on those of its RAF equivalent.
The rank is also used by the Hellenic Police (and the Greek Gendarmerie before) and the Cypriot National Guard.
Gallery
[edit]-
Rank insignia of a Taxiarchos, 1946–1959 -
Rank insignia of a Taxiarchos, 1959–1970 -
Rank insignia of a Taxiarchos, 1970–1973 -
Rank insignia of a Taxiarchos, 1975–today -
Rank insignia of a Taxiarchos tis Aeroporias, 1946–today -
Rank insignia of a Police Taxiarchos, 1986–today
References
[edit]
- ^ a b Kazhdan, Alexander, ed. (1991). Oxford Dictionary of Byzantium. Oxford University Press. p. 2018. ISBN 978-0-19-504652-6.
- ^ Haldon, John F. (1999). Warfare, state and society in the Byzantine world, 565–1204. Routledge. p. 115. ISBN 1-85728-494-1.
- ^ STANAG 2116: "NATO codes for grades of military personnel", 6th edition, 2010, page A-2
- ^ "Η ιστορία της οργάνωσης του Ελληνικού Στρατου (1821-1954)", Hellenic Army General Staff, Athens, 2005, p. 410
- ^ "Η ιστορία της οργάνωσης του Ελληνικού Στρατου (1821-1954)", Hellenic Army General Staff, Athens, 2005, p. 427
- ^ STANAG 2116: "NATO codes for grades of military personnel", 6th edition, 2010, page C-2
 | |||||||||
| NATO code: | OF-1 | OF-2 | OF-3 | OF-4 | OF-5 | OF-6 | OF-7 | OF-8 | OF-9 |
|---|---|---|---|---|---|---|---|---|---|
| Navy: | Simaioforos & Anthypoploiarchos | Ypoploiarchos | Plotarchis | Antiploiarchos | Ploiarchos | Archiploiarchos | Yponavarchos | Antinavarchos | Navarchos |
| Army: | Anthypolochagos & Ypolochagos Ypilarchos & Anthypilarchos (Armoured) |
Lochagos Ilarchos (Armoured) |
Tagmatarchis | Antisyntagmatarchis | Syntagmatarchis | Taxiarchos | Ypostratigos | Antistratigos | Stratigos |
| Air Force: | Anthyposminagos & Yposminagos | Sminagos | Episminagos | Antisminarchos | Sminarchos | Taxiarchos Aeroporias | Ypopterarchos | Antipterarchos | Pterarchos |
Taxiarch
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Etymology and Definition
Etymology
The term taxiarch is an anglicized form of the Ancient Greek taxiarchos (ταξιάρχος), denoting a military commander of a taxis (τάξις), a division or ordered formation of troops.[8] This compound word breaks down morphologically into taxis, signifying "order," "arrangement," or specifically in a military sense "battle array" or "division of soldiers," and archos (ἄρχος), meaning "leader," "ruler," or "commander." The root taxis reflects a broader conceptual emphasis on structured organization in ancient Greek thought, extending beyond military contexts to orderly arrangements in various domains; for instance, it forms the basis of modern terms like "taxonomy" in biology, where it denotes systematic classification derived from the same sense of methodical ordering.[9] The earliest literary attestations of taxiarchos appear in Herodotus' Histories (c. 430 BCE), such as in descriptions of commanders leading naval or city-based contingents (e.g., 7.99, 8.67, 9.42, 9.53), linking the term directly to hierarchical military roles within ordered units. Subsequent Classical texts, including Thucydides' History of the Peloponnesian War (e.g., 3.16) and Xenophon's Anabasis, further employ taxiarchos to describe leaders overseeing tactical formations, solidifying its association with military hierarchy. Phonetically, taxiarchos evolved minimally in Greek usage, retaining its Attic-Ionic form through the Classical period, while the English borrowing "taxiarch" simplifies the ending for anglicization, preserving the core pronunciation (/tækˈsaɪ.ɑːrk/).[10] In later historical contexts, such as the Byzantine era, the term adapted to denote commanders of similarly structured units, maintaining its etymological tie to ordered leadership without significant morphological shift.Core Definition
A taxiarch (Greek: ταξίαρχος, taxiarchos) is fundamentally a military commander responsible for leading a taxis, an organized tactical unit or division in Greek military structures, typically a regiment-sized formation of about 800–1,000 men in the classical Athenian army, equivalent to a modern battalion or regiment. This role encompasses oversight of troop movements, formations, and operations within the unit, emphasizing disciplined arrangement derived from the concept of taxis as military order.[11] In hierarchical terms, the taxiarch occupies a mid-level position, subordinate to higher-ranking strategoi or generals who direct broader campaigns, while exercising command over subordinate leaders such as lochagoi responsible for smaller contingents like companies. This structure ensured coordinated execution of maneuvers in ancient and medieval Greek armies.[4]Ancient Greek Usage
Role in Athenian Military Organization
In Classical Athens during the 5th and 4th centuries BCE, the military organization was structured around the ten tribes (phylai) established by Cleisthenes, with each tribe providing a contingent known as a taxis of hoplites commanded by a taxiarch. There were exactly ten taxiarchs, one elected from each tribe by open vote to lead their respective tribal units, and they in turn appointed lochagoi (captains) to oversee smaller companies within the taxis.[12] This system ensured that the infantry was organized tribally, reflecting the democratic integration of citizenship and military service, where taxiarchs served as intermediaries between the citizen-soldiers and higher command. The taxiarchs operated under the overall authority of the board of ten strategoi (generals), who were also elected annually and directed strategic operations, while taxiarchs focused on tactical implementation at the unit level. In major battles such as Marathon in 490 BCE, the Athenian forces were arrayed by tribes under their taxiarchs, facilitating coordinated deployment in the phalanx formation typical of hoplite warfare.[13] For instance, Herodotus describes the Athenians at Marathon lining up in tribal order, implying the taxiarchs' role in positioning and maintaining the integrity of each taxis during the advance against the Persians.[13] Beyond battlefield command, taxiarchs bore responsibilities for mustering, training, and leading their tribal contingents, which typically numbered around 1,000 to 1,200 hoplites in full mobilizations, though sizes varied with campaign demands.[14] They oversaw the assembly of these units for drills and ensured alignment in the dense phalanx, where cohesion was vital for thrusting with spears and overlapping shields. While hoplites generally equipped themselves with panoply, taxiarchs coordinated the logistical preparation of their taxis, including arms inspections and movement to assembly points, as part of Athens' citizen-militia system.[14] This role underscored the taxiarchs' position as elected leaders accountable to both their tribesmen and the strategoi, blending military duty with civic participation.Distinctions from Other Greek Poleis
In Athens, taxiarchos denoted the elected commander of a tribal taxis (contingent), reflecting the city's unique division into ten phylai (tribes) established by Cleisthenes in 508/7 BCE.[15] This structure integrated military organization with democratic institutions, and the specific role of the elected tribal taxiarch was distinctive to Athens, though the term itself had broader applications in other Greek military contexts. Textual sources such as Thucydides primarily describe taxiarchs in Athenian settings, while Xenophon employs the term for subordinate officers in a pan-Hellenic mercenary force, underscoring the Athenian system's unique tribal basis but not the exclusivity of the title elsewhere.[4] In Sparta, military leadership eschewed the taxiarch entirely, relying instead on polemarchs to command morai (regiments of approximately 500–1,000 men) under the oversight of the dual hereditary kings and the elected ephorate. This system prioritized professionalized, state-controlled training and discipline over tribal affiliations, with harmosts (governors) appointed to oversee allied or overseas forces rather than elective tribal officers. The Spartan emphasis on collective equality among full citizens (homoioi) and the ephors' veto power further distinguished their command from Athens' participatory model. Boeotian city-states like Thebes employed lochagoi (lochagos) to lead lochoi (companies of 100–200 hoplites), focusing on regional confederation rather than Athenian-style phylai. Without formalized tribal taxiarchs, Boeotian commands were often appointed by boiotarchs (federal generals) or local magistrates, adapting to the league's decentralized structure. This variation highlighted how Theban innovations, such as deeper phalanx formations, diverged from Athens' lighter, tribe-based units. The elective nature of the Athenian taxiarch, chosen annually by the assembly from each phyle, exemplified democratic influence on military roles, contrasting with hereditary or ephor-appointed commands in Sparta and merit- or council-based selections in Boeotia.[12] Archaeological evidence from Delian League inscriptions, such as tribal honors for taxiarchs like those of the Kekropis phyle (ca. 339/8 BCE), confirms the term's prominent role in Athenian practice, with parallels in structure limited among allies despite cultural exchanges.[16]Byzantine Usage
Early Byzantine Adaptations
The title of taxiarchos re-emerged in the late 6th century as a designation for commanders of elite tagmata units, most notably the Optimatoi, an imperial guard formation of heavy cavalry and infantry tasked with protecting the emperor and executing critical maneuvers in battle. In Emperor Maurice's Strategikon (ca. 600 CE), the taxiarchos is equated with the moirarchēs, leading a moira of 1,000–2,000 troops organized into tagmata of 300–400 men each, emphasizing mixed cavalry-infantry tactics for flexibility against mobile foes like the Persians and Avars. This adaptation preserved a loose continuity from the ancient Greek concept of taxis as an ordered military formation, but shifted focus to professional, standing forces rather than citizen militias.[17] By the 7th–8th centuries, as the Byzantine Empire transitioned to the themata system under Heraclius and his successors, the taxiarchos role integrated into provincial armies, where taxiarchoi served as subordinate officers to turmarchai, commanding smaller tactical subunits within tourmai to bolster local defenses against invasions. These subunits (typically 300–500 men) prioritized combined arms operations, with taxiarchoi directing cavalry screens supported by infantry for ambushes and rapid responses in rugged terrain. This structure enhanced the themata's resilience, allowing taxiarchoi to lead decentralized operations without relying on large, centralized field armies. In the 9th century, Emperor Leo VI's Taktika further refined the role, portraying taxiarchoi in tactical drills and formations for campaigns against persistent threats like the Arabs and Bulgars, drawing on Maurice's precedents. A key example is the Battle of Solachon in 586 CE, where taxiarchos Vitalius commanded the Optimatoi's right wing, employing heavy cavalry charges to shatter the Persian flank and secure a tactical victory that stabilized the eastern frontier. Leo's treatise underscores the taxiarchos's emphasis on disciplined, mixed-unit coordination to counter incursions, as seen in Maurice's earlier campaigns against Avar horse archers along the Danube in the 590s CE.[18]Komnenian and Later Evolutions
In the 10th century, taxiarchs commanded taxiarchia units, which were infantry brigades typically comprising 500 heavy infantrymen, 300 archers, and 200 light infantrymen.[19] These formations, also known as chiliarchia due to their approximate size of 1,000 men, functioned as the basic tactical subunit and were subordinate to the droungarios responsible for a larger droungos of several thousand troops. The rank of taxiarches first emerges explicitly in military treatises of this era, such as the Praecepta Militaria attributed to Emperor Nikephoros II Phokas (r. 963–969), in the context of offensive campaigns against Arab forces in Cilicia and Syria.[20] By the 11th century, during the Komnenian restoration, the taxiarch's role expanded significantly within the reorganized imperial army, which emphasized professional tagmata and thematic forces to counter Seljuk incursions. Taxiarchs led the largest permanent infantry formations, often coordinating combined-arms tactics and occasionally outranking tourmarches in operational command of field armies. This elevation reflected broader reforms under emperors like Alexios I Komnenos (r. 1081–1118), who integrated taxiarch-led units into mobile expeditionary forces, highlighting their critical role in defensive engagements against Seljuk cavalry.[20] The prominence of the taxiarch waned after the Fourth Crusade's sack of Constantinople in 1204, as the empire splintered into successor states like the Empire of Nicaea and the Despotate of Epirus, disrupting centralized thematic structures and favoring pronoia-based levies over traditional ranks. By the 13th–15th centuries under the Palaiologoi, the title largely faded from active military use amid ongoing territorial losses to the Ottomans and Latins, persisting only in ceremonial or nominal contexts until its modern revival.Modern Military Usage
Hellenic Army and Air Force Ranks
The rank of Taxiarchos was formally reintroduced in the Hellenic Army on 5 June 1946 through a royal decree, establishing it as an officer rank at NATO code OF-6 and equivalent to Brigadier General.[5] It occupies a position in the hierarchy above Syntagmatarchis (Colonel, OF-5) and below Ypostratigos (Major General, OF-7), reflecting its role in commanding brigades or serving as executive officers in divisions.[21] The insignia for Taxiarchos in the Hellenic Army features a flaming grenade emblem—symbolizing explosive power and readiness—superimposed with a crossed sword and baton, along with a six-pointed star, all worn on shoulder boards.[22] In the Hellenic Air Force, the corresponding rank is designated as Taxiarchos tis Aeroporias, equivalent to Air Commodore, and follows a parallel structure above Sminarchos (Colonel) and below Ypopterarchos (Major General).[23] This classification was standardized under NATO's STANAG 2116 agreement, ratified in its 2010 edition, which aligns Taxiarchos/Taxiarchos tis Aeroporias explicitly as OF-6 across allied forces.[21] In operational contexts, such as the 1974 interventions in Cyprus, Taxiarchoi held brigade command positions, exemplified by Brigadier General M. Georgitsis leading Greek contingent forces on the island.[24]Extensions to Police and Other Forces
In the Hellenic Police (ELAS), the rank of taxiarchos serves as a senior officer position equivalent to a brigadier general, typically held by commanders of regional directorates or specialized units.[25] This rank was inherited from the former Hellenic Gendarmerie, a quasi-military rural police force established in 1833 and modeled on the French Gendarmerie, where taxiarchos denoted a high-level command role above colonel but below major general until the Gendarmerie's dissolution.[26] The term's adoption in these forces parallels its use in the Hellenic Army, reflecting a shared nomenclature rooted in ancient Greek military organization but formalized in the modern era. The historical development of the taxiarchos rank in Greek police structures traces back to post-World War II reorganizations, with its formal introduction across armed services via royal decree in 1946 to standardize brigade-level command.[5] Ottoman-era influences on early Greek policing were indirect, primarily through the need to supplant rural security systems like the armatoloi militias, but the rank itself emerged from 20th-century European-inspired reforms rather than direct Ottoman nomenclature. In the 1970s, following the collapse of the military junta in 1974, preparatory reforms emphasized civilian oversight and rank harmonization between the Gendarmerie and urban police, culminating in their 1984 merger into the unified Hellenic Police while preserving the taxiarchos designation for continuity in senior leadership. Beyond mainland Greece, the taxiarchos rank appears in the Cypriot National Guard, where it designates brigade commanders and stems from the force's establishment after Cyprus's 1960 independence, heavily modeled on the Hellenic Army's structure for interoperability and training support.[27] This adaptation underscores Greek military influence in allied Cypriot defense, with taxiarchoi overseeing mechanized infantry brigades such as the 1st and 2nd Mechanized Infantry Brigades. In contrast, the rank is absent from the Hellenic Navy, which utilizes distinct naval terminology like Yponavarchos (Rear Admiral) for its lowest flag officer rank (NATO OF-7), illustrating branch-specific evolutions in rank systems to align with operational roles.[28]Religious and Cultural Contexts
Archangels in Greek Orthodox Tradition
In the Greek Orthodox tradition, the Archangels Michael and Gabriel are designated as Taxiarchs, signifying their supreme leadership over the heavenly taxis, or ordered ranks of angelic beings. This title emphasizes their roles as chief commanders within the celestial hierarchy, guiding the bodiless powers in executing God's will. The usage appears extensively in Byzantine and post-Byzantine liturgical practices, where Michael is venerated as the protector of the faith and Gabriel as the herald of divine announcements.[29] The biblical foundations for this designation originate in the Book of Daniel, portraying Michael as a "great prince" who contends for the people of God (Daniel 10:13; 12:1) and Gabriel as the interpreter of prophetic visions (Daniel 8:16; 9:21). The Book of Tobit further supports the notion of principal angels by identifying Raphael among the seven who present the prayers of the saints before God (Tobit 12:15). These scriptural depictions were interpreted by Greek Fathers such as John of Damascus, who in his Exact Exposition of the Orthodox Faith describes a ninefold angelic hierarchy—drawing from Pseudo-Dionysius the Areopagite—with archangels positioned as authoritative rulers and messengers commanding the heavenly hosts against spiritual adversaries.[30][31] Liturgical references to Michael and Gabriel as Taxiarchs are prominent in the Synaxis feast on November 8, which honors their assembly and leadership of the angelic orders. Hymns for this occasion, including the troparion, invoke them as guardians who shelter the faithful under their immaterial wings through intercessory prayers. The Akathist Hymn to the Theotokos also alludes to Gabriel's pivotal role in the angelic ranks by recounting his salutation to the Virgin Mary, integrating the archangels into the broader narrative of divine incarnation and protection.[29][32] Theologically, the portrayal of these archangels as Taxiarchs symbolizes the establishment of divine military order to combat chaos and evil, as exemplified by Michael's victory over the dragon in Revelation 12:7-9, thereby safeguarding the cosmic harmony distinct from earthly hierarchies. This metaphorical leadership highlights spiritual warfare, enlightenment of the faithful, and the triumph of righteousness. The term "taxiarch" in this context briefly shares its etymological root with the ancient Greek military "taxis," denoting organized ranks, but applies it to the immaterial realm of angelic service.[31][33]Influence on Place Names and Symbolism
The term "Taxiarches," referring to the archangels Michael and Gabriel as commanders of heavenly hosts, has profoundly shaped Greek toponymy, with numerous places named in their honor as symbols of protection and guardianship. Villages such as Ano Taxiarches in Ilia, originally known as Mofkitsa until its renaming, and Taxiarchis in Chalkidiki's Polygyros municipality, derive their names from local dedications to these archangels, reflecting their role as communal patrons against adversity. Similarly, the Monastery of Taxiarches on Serifos in the Cyclades, constructed around the 16th century, stands as a fortified sanctuary dedicated to the archangels, underscoring their enduring image as defenders in insular Greek communities. These toponyms often trace back to medieval or early modern foundations, where the archangels were invoked for safeguarding settlements from invasions or natural threats. In Greek folk traditions, taxiarchs are depicted as warrior saints in icons and festivals, embodying martial valor and divine intervention that permeates visual arts across centuries. The iconic representation of Archangel Michael at the Mantamados Monastery on Lesvos, a half-buried clay relief emerging from the earth, exemplifies this symbolism, portraying him as a stern military leader ready for battle and attracting pilgrims who attribute miracles of protection to his intercession. Annual festivals on November 8, celebrating the Synaxis of the Archangels, feature processions and communal feasts in places like Agios Georgios on Naxos, where locals honor the taxiarchs with hymns and rituals that blend reverence with martial motifs. This imagery influences art from Byzantine frescoes in churches like the 14th-century Taxiarches in Thessaloniki's Upper Town, which depict the archangels in armored splendor, to 20th-century Greek paintings that revive these themes in folk and religious contexts, reinforcing cultural narratives of resilience. The taxiarchs' symbolism extends into modern Greek literature and national iconography, evoking a heritage of spiritual and martial fortitude without reference to contemporary ranks. In 19th-century accounts of the Greek War of Independence, revolutionaries drew on Byzantine ideals of the taxiarchs as heavenly commanders to bolster morale, portraying divine archangelic aid as akin to protective forces in the fight against Ottoman rule, as seen in oral traditions and hagiographic tales from Lesvos where the Mantamados icon is credited with safeguarding communities during uprisings. This legacy persists in national symbolism, such as in patriotic poetry and memorials that frame the archangels as eternal guardians of Greek sovereignty, inspiring a sense of collective endurance rooted in historical and folkloric reverence.References
- https://commons.wikimedia.org/wiki/File:Army-GRE-OF-06.svg