Given the great many paintings commissioned as altarpieces, it’s perhaps surprising that relatively few others depicted Christian altars. When you might expect them to, for example in Nicolas Poussin’s painting of the sacrament of Eucharist, they often avoid it. In this second article showing examples of altars in paintings, I start with one of Raphael’s magnificent frescos in the Stanza della Segnatura of the Vatican Palace.

Traditionally, the first of his series is the Disputa, or Disputation of Holy Sacrament, completed in the period 1509-10. This doesn’t represent what we know as a dispute, but a theological discussion on this aspect of the Christian faith. Its apex contains the Holy Trinity of God the Father (top), Jesus Christ flanked by the Virgin Mary and Saint John the Baptist, with the white dove of the Holy Spirit below. The tier with Christ at its centre represents the elect, a group of the most revered saints, and figures from the Old Testament including Adam, David, Abraham, Moses and possibly Joshua.

The lower tier is earthly, centred on an altar and simple monstrance containing the Holy Sacrament. Seated beside that are the Roman Fathers of the Church, including Gregory, Jerome, Augustine and Ambrose. In the flanks are many other figures who were important to the church at the time. Notable among these is Dante, seen in profile mid-right, with a laurel wreath on his head and red robes.

Altars also feature in several paintings of Joan of Arc (c 1412-1431), patron saint of France and heroine of the French nation.

JAD Ingres painted Joan of Arc at the Coronation of Charles VII, in Reims Cathedral (1854). She stands close to the crown, resplendent in full armour and holding a standard, the two-pointed oriflamme embroidered for her by the women of Orléans, in her right hand. To the right is an altar, on which her left hand is resting. At its back is a triptych altarpiece.

Dante Gabriel Rossetti’s painting of Joan of Arc Kissing the Sword of Deliverance, from 1863, shows Joan kneeling at an altar, where she stares up and into the future, while pressing her lips to her sword. This is one of the few paintings of Joan showing her wearing jewellery.

Altars were central to many coronations and similar acts of dedication.

Friedrich Kaulbach painted his romantic vision of the Coronation of Charlemagne in the nineteenth century. As Pope Leo III raises the imperial crown to place it on Charles’ head, his biographer Einhard records the event in words, at the lower right, and the emperor’s family watch on. Behind the pages and bishops to the right is an ornate altar with a large crucifix.

Edmund Blair Leighton exhibited The Dedication in 1908. A knight and his lady are kneeling before the altar of a country church seeking a blessing on the knight’s sword, presumably before battle. His squire stands outside, tending the knight’s charger.

One of the strangest events depicted at an altar must be Philip Hermogenes Calderon’s most controversial painting, of St Elizabeth of Hungary’s Great Act of Renunciation (1891).

It shows Saint Elizabeth of Hungary (1207-1231) prostrate before an altar, and completely naked, with two nuns and two monks behind her. At present, this painting is so dark that it is hard to see its details. The overlightened image below makes it more clear how shocking this must have appeared at the time.

Edward Reginald Frampton’s Isabella, or the Pot of Basil was probably painted towards the end of the nineteenth century, or possibly in the early twentieth. Taken from the well-known story in Boccaccio’s Decameron, Lisabetta is here kneeling before her pot of basil at an altar, with a crucifix behind.

Of the many wonderful paintings that Harriet Backer made of church interiors, the finest must be Uvdal Stave Church from 1909.

Stave churches were once numerous throughout Europe, but are now only common in rural Norway. Their construction is based on high internal posts (staves) giving them a characteristic tall, peaked appearance. Uvdal is a particularly good example, dating from around 1168. As with many old churches, its interior has been extensively painted and decorated, and this has been allowed to remain, unlike many in Britain which suffered removal of all such decoration.

Backer’s richly-coloured view of the interior of the church is lit from windows behind its pulpit, throwing the brightest light on the distant altar. The walls and ceiling are covered with images and decorations, which she sketches in, manipulating the level of detail to control their distraction. Slightly to the left of centre the main stave is decorated with rich blues, divides the canvas, but affords us the view up to the brightly lit altar, where there’s a painting of the Last Supper. To the left of the stave a woman, dressed in her Sunday finest, sits reading outside the stalls.

Sewing pieces of textile or other sheet materials dates back to the Stone Age if not before, and needles fashioned from bone are among man’s oldest tools. Until the nineteenth century, all forms of sewing were performed using the hands. Since then machines have gradually become available, and were popularised in the twentieth century, although a great deal of sewing is still done by hand. Across much of Europe and the Western world, sewing has traditionally been one of the key skills of women, although it has also been a professional task for men from sailors to surgeons. This article looks at those whose sewing goes beyond simply joining fabrics using thread, and tomorrow’s looks more broadly at sewing as an activity.

Although weaving has played an important role in several classical myths, sewing wasn’t as prominent. Even in Christian religious painting, it has only become a feature in more recent times.

In Dante Gabriel Rossetti’s early pre-Raphaelite painting of The Girlhood of Mary Virgin (1848–9), the young Mary is embroidering with her mother, Saint Anne, while her father, Saint Joachim, prunes a vine, by that time a thoroughly socially-acceptable activity for a gentleman. Rosetti uses Mary’s embroidery to introduce the symbolic colour red, signifying the Passion to come, and this slow, painstaking activity as a symbol of the demands of motherhood.

The most common narrative role of sewing in paintings is that of a woman supporting a cause or a person.

The patriot leader Giuseppe Garibaldi adopted the red shirt as an improvised uniform for his supporters, particularly the Garibaldini, who followed him in the Expedition of the Thousand of 1860, that led to unification of Italy. Odoardo Borrani’s Sewing Red Shirts for Volunteers (1863) shows four middle-class lady supporters eagerly doing their bit for Garibaldi’s cause.

In Edmund Blair Leighton’s Stitching the Standard from 1911, a young princess sits in a cutout at the top of a castle wall, sewing the black and gold flag to be flown from the castle. She comes straight from Arthurian legend, or a fairy tale, perhaps.

Eleanor Fortescue-Brickdale shows Elaine of Astolat in her illustration for the 1913 edition of Tennyson’s account of this story in his Idylls of the King. She sits sewing in the family castle, guarding Sir Lancelot’s shield.

Mothers, wives and daughters of fishermen provided their shoreside support, as shown by Anna Ancher in this Fisherman’s Wife Sewing from 1890.

Joaquín Sorolla’s Sewing the Sail from 1896 shows a scene on a patio at Valencia’s El Cabañal beach, during the Sorolla family holiday in the summer of that year. Although it may look a spontaneous study of the effects of dappled light, Sorolla composed this carefully with the aid of at least two drawings and a sketch. It shows the whole family engaged in one of the more technically challenging supporting tasks ashore.

Just as fishermen’s wives weren’t allowed to go to sea, other women sewing in supporting roles were also left behind. In the case of Wenzel Tornøe’s Seamstress, Whit Sunday Morning of 1882, that may not have been intentional. This seamstress had been engaged in making costumes to be worn for the Danish festivities of Pentecost (Whitsun), when many Danes rise early to go out and see the sun dance at dawn. By the time the festival morning has arrived, she has fallen asleep over her work, exhausted, with an oil lamp still lit beside her.

Harriet Backer’s Kone som syr (Woman Sewing) (1890) takes us back to more familiar daytime lighting, as a woman (a wife in the Norwegian title) sits at her sewing. This appears to have been a quick oil sketch, with its gestural depictions of potted plants, table, and chair, going beyond Impressionism.