Overview
The hoplite phalanx of the Archaic and Classical periods in Greece (ca. 750–350 BCE) was a formation in which the hoplites would line up in ranks in close order. The hoplites would lock their shields together, and the first few ranks of soldiers would project their spears out over the first rank of shields. The phalanx therefore presented a shield wall and a mass of spear points to the enemy, making frontal assaults much more difficult. It also allowed a higher proportion of the soldiers to be actively engaged in combat at a given time (rather than just those in the front rank).
Battles between two phalanxes usually took place in open, flat plains where it was easier to advance and stay in formation. Rough terrain or hilly regions would have made it difficult to maintain a steady line and would have defeated the purpose of employing the use of a phalanx. As a result, battles between Greek city-states would not take place in any possible location nor would they be limited to sometimes obvious strategic points. Rather, many times, the two opposing sides would find the most suitable piece of land where the conflict could be settled.
The phalanx usually advanced at a walking pace, although it is possible that they picked up speed during the last several yards. One of the main reasons for this slow approach was to maintain formation. If the phalanx lost its shape as it approached the enemy it would be rendered useless. If the hoplites of the phalanx were to pick up speed toward the latter part of the advance it would have been for the purpose of gaining momentum against the enemy in the initial collision. Herodotus states, of the Greeks at the Battle of Marathon, that "They were the first Greeks we know of to charge their enemy at a run". Many historians believe that this innovation was precipitated by their desire to minimize their losses from Persian archery. The opposing sides would collide, possibly shivering many of the spears of the row in front. The battle would then rely on the valour of the men in the front line; whilst those in the rear maintained forward pressure on the front ranks with their shields. When in combat, the whole formation would consistently press forward trying to break the enemy formation; thus when two phalanx formations engaged, the struggle essentially became a pushing match.
This "physical pushing match" theory is the most widely accepted interpretation of the ancient sources. Historians such as Victor Davis Hanson point out that it is difficult to account for exceptionally deep phalanx formations unless they were necessary to facilitate the physical pushing depicted by this theory, as those behind the first two ranks could not take part in the actual spear thrusting.
Yet it should be noted that no Greek art ever depicts anything like a phalanx pushing match and this hypothesis is a product of educated speculation rather than explicit testimony from contemporary sources. The Greek term for "push" was used in the same metaphorical manner as the English word is (for example it was also used to describe the process of rhetorical arguments) and so cannot be said to necessarily describe a literal, physical, push of the enemy, although it is possible that it did. In short, the hypothesis is far from being academically resolved.
For instance, if Othismos was to accurately describe a physical pushing match, it would be logical to state that the deeper phalanx would always win an engagement, since the physical strength of individuals would not compensate for even one additional rank on the enemy side. However, there are numerous examples of shallow phalanxes holding off an opponent. For instance, at Delium in 424 the Athenian left flank, a formation eight men deep, held off a formation of Thebans twenty-five deep without immediate collapse. It is difficult with the physical pushing model to imagine eight men withstanding the pushing force of twenty-five opponents for a matter of seconds, let alone half the battle.
Such arguments have led to a wave of counter-criticism to physical shoving theorists. Adrian Goldsworthy, in his article "The Othismos, Myths and Heresies: The nature of Hoplite Battle" argues that the physical pushing match model does not fit with the average casualty figures of hoplite warfare, nor the practical realities of moving large formations of men in battle. This debate has yet to be resolved amongst scholars.
Each individual hoplite carried his shield on the left arm, protecting not only himself but the soldier to the left. This meant that the men at the extreme right of the phalanx were only half-protected. In battle, opposing phalanxes would exploit this weakness by attempting to overlap the enemy's right flank. It also meant that, in battle, a phalanx would tend to drift to the right (as hoplites sought to remain behind the shield of their neighbour). The most experienced hoplites were often placed on the right side of the phalanx, to avoid these problems. Some groups, such as the Spartans at Nemea, tried to use this phenomenon to their advantage. In this case the phalanx would sacrifice their left side, which typically consisted of allied troops, in an effort to overtake the enemy from the flank. It is unlikely that this strategy worked very often, as it is not mentioned frequently in ancient Greek literature.
There was a leader in each row of a phalanx, and a rear rank officer, the ouragos (meaning tail-leader), who kept order in the rear. The phalanx is thus an example of a military formation in which the individualistic elements of battle were suppressed for the good of the whole. The hoplites had to trust their neighbours to protect them, and be willing to protect their neighbour; a phalanx was thus only as strong as its weakest elements. The effectiveness of the phalanx therefore depended upon how well the hoplites could maintain this formation while in combat, and how well they could stand their ground, especially when engaged against another phalanx. For this reason, the formation was deliberately organized to group friends and family closely together, thus providing a psychological incentive to support one's fellows, and a disincentive through shame to panic or attempt to flee. The more disciplined and courageous the army the more likely it was to win – often engagements between the various city-states of Greece would be resolved by one side fleeing before the battle. The Greek word dynamis, the "will to fight", expresses the drive that kept hoplites in formation.
"Now of those, who dare, abiding one beside another, to advance to the close fray, and the foremost champions, fewer die, and they save the people in the rear; but in men that fear, all excellence is lost. No one could ever in words go through those several ills, which befall a man, if he has been actuated by cowardice. For 'tis grievous to wound in the rear the back of a flying man in hostile war. Shameful too is a corpse lying low in the dust, wounded behind in the back by the point of a spear." Tyrtaeus: The War Songs Of Tyrtaeus
The phalanx of the Ancient Macedonian kingdom and the later Hellenistic successor states was a development of the hoplite phalanx. The 'phalangites' were armed with much longer spears (the sarissa; see below), and less heavily armoured. Since the sarissa was wielded two-handed, phalangites carried much smaller shields that were strapped to their arms. Therefore, although a Macedonian phalanx would have formed up in a similar manner to the hoplite phalanx, it possessed very different tactical properties. With the extra spear length, up to five rows of phalangites could project their weapon beyond the front rank—keeping the enemy troops at a greater distance. The Macedonian phalanx was much less able to form a shield wall, but the lengthened spears would have compensated for this. Such a phalanx formation also reduces the likelihood that battles would degenerate into a pushing match.
See also Ancient Macedonian army.
Read more about this topic: Phalanx Formation