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The Midas Monument, a Phrygian rock-cut tomb dedicated to Midas (700 BC).. There are many, and often contradictory, legends about the most ancient King Midas. In one, Midas was king of Pessinus, a city of Phrygia, who as a child was adopted by King Gordias and Cybele, the goddess whose consort he was, and who (by some accounts) was the goddess-mother of Midas himself. [5]
In the First Persian Empire, the Biblical Book of Esther mentions the sceptre of the King of Persia. "When the king saw Esther the queen standing in the court, she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand. So Esther came near, and touched the top of the scepter." —
An even earlier usage of hand can be compared to the sister hieroglyph: Hand-fist (hieroglyph). Five fists are held onto a rope bordering a hunt scene on a predynastic cosmetic palette. The damaged Bull Palette from Hierakonpolis is notable since each hand forms the base of a wooden vertical standard, with god-like animals, one standing on top ...
[2] The name Nuada may derive from a Celtic stem *noudont-or *noudent-, which J. R. R. Tolkien suggested was related to a Germanic root meaning "acquire, have the use of", earlier "to catch, entrap (as a hunter)". Making the connection with Nuada and Lludd's hand, he detected "an echo of the ancient fame of the magic hand of Nodens the Catcher ...
The coat of arms of the O'Neills of Ulster, the branch that held the title of High Kings of Ireland, were white with a red left hand (latterly, the Red Hand of Ulster), and it is because of this prominence that the red hand (though a right hand is used today, rather than the left used by the high kings) has also become a symbol of Ireland ...
Mary I of England touching for scrofula, 16th-century illustration by Levina Teerlinc. The royal touch (also known as the king's touch) was a form of laying on of hands, whereby French and English monarchs touched their subjects, regardless of social classes, with the intent to cure them of various diseases and conditions.
Raising a hand to a king was therefore considered to be as sacrilegious as raising a hand against God and stood on equal footing as blasphemy. In essence, the king stood in place of God and was never to be challenged "without the challenger being accused of blasphemy" – except by a prophet, which under Christianity was replaced by the church.
The story of the Mandylion is likely the product of centuries of development. The first version is found in Eusebius' History of the Church (1.13.5–1.13.22). Eusebius claimed that he had transcribed and translated the actual letter in the Syriac chancery documents of the king of Edessa.