The work is completely symbolic. The central figure is Love who is holding a sundial. In the finished drawing this figure wears a pilgrim's hat, an accoutrement that recalls Dante's preoccupation with the idea of the pilgrim (see especially the chapters 40-41). He stands against a hieratic background divided along a diagonal running from upper right to lower left. In the upper left quadrant is the head of Christ, figured as the sun, looking down across a heavily stylized field of sun rays that emanate from the circle containing his head. His gaze is directed toward the figure of Beatrice, whose face is inscibed in a crescent moon in the lower right quadrant against a background of stars.

The picture is a symbolistic representation of the death of Beatrice and the meaning of that death. As the central panel of the projected triptych, that death stood “between” the two salutations given to Dante by Beatrice. Grieve says that the picture “represents the essential truth of both the and the , that Love is the generating force of the universe” (see the 1984 Tate catalogue , 179). In his left hand the figure of Love holds a bow and arrow, in his right the sundial which points at the ninth hour, the hour of Christ's and of Beatrice's death alike. Ainsworth says that the work specifically illustrates the chapter XXVIII, “when the Lord God of justice called my most gracious lady unto Himself” (see Ainsworth, 72).

The work is deeply literary, its most obvious reference point being the last line of Dante's (“L'Amor che muove il sole e l'altre stelle”. Almost equally important is the , as the inscription surrounding Christ's head indicates (“qui est per omnia seacula benedictus”); these are the concluding lines of Dante's spiritual autobiography. In its completed form, as the finished drawing at Birmingham shows, Beatrice's head was to have been circled with the immediately preceding words from Dante's autobiography: “ quella beata Beatrice che mira continualmente nella faccia di colui .”

The title has a double significance, with the genitive case signalling both Dante's love (for Beatrice, for Love, for God) and Rossetti's (for Dante as the emblem of visionary art, and for Love as idea and experience). DGR's work is a move to re-imagine Dante's love-ideal in a secondary devotional act. As in his various pastiche texts—in this case the reference would be to — the picture involves a kind of magical act whose aim is to recover Dante's spiritual values for a more secular world. In DGR's case, art becomes not so much the vehicle of those values as their incarnation.

For further information see the commentary for the Tate Gallery oil.