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τὴν πεπρωμένην: the answer is significant for the theology of H. Not only men (cf. iii. 43. 1; ix. 16. 4) are bound by Fate, but gods also (vii. 141. 3), in so far as they cannot save their worshippers (cf. Apollo in Euripides' Alcestis). If this be H.'s meaning, it is an advance on the early idea that the gods themselves were ruled by destiny, which survives in the Prometheus of Aeschylus. But there was a growing tendency from the beginning of the fifth century to identify Fate and the will of Zeus, who is thus exalted above all subordinate deities (cf. vii. 141. 3). πέμπτου. The reckoning (‘fifth’ from Gyges) is inclusive; for the bearing of this and of the ‘three years of grace’ (§ 3) on Lydian chronology cf. App. I, § 9.
Λοξίας is Apollo's title at Delphi; cf. Aesch. Eum. 19 “Διὸς προφήτης ἐστὶ Λοξίας πατρός”. The old derivation from λοξός, ‘crooked,’ referring to his ‘dark’ oracles, is unlikely in an official title. Some derive from the root ΛΥΚ, i. e. ‘light-giver’; others connect with ἀλεξιτήριος, i. e. ‘averter’.
For the birth of Cyrus cf. c. 107 seq.
ὑπό, with dative, as the Persians were not so much directly ruled by the Medes as ‘in bondage under’ them.
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