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Prufrock walks through a dingy part of town, possibly a red-light district.

The one-night cheap hotels and the sawdust restaurants are the “muttering retreats.” ‘Muttering’ suggests shame or secretiveness, and a lack of assertiveness. Prufrock is at one with his surroundings.

The nature of the locations mentioned as “retreats” are hardly an example of a place to rest, relax or seek refuge.

The speaker is seeing cheap versions of love and intimacy in the red light district with all by-the-hour rates on rooms. The mutterings are also the half suppressed moans and scuffling emanating from these by-the-hour-rooms.

They, like Prufrock, “mutter” and stand as a poor substitute for the ideal; a cheap hotel, a crummy restaurant, or an impotent man with only the facade of a meaningful life.

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Prufrock uses the image of a patient under ether, a potent anesthetic, to suggest his complacency and impotence. The imagery of sickness here may also suggest the sickened state of language or even youth/manhood in the early 1900s—a time when the old romantic vocabulary of the Victorian Era was being used by politicians to justify ending young men’s lives in war.

After the sing-song rhyme of the first two lines, Eliot’s initial readership were primed for something more pretty-sounding from the rest of the poem. But the next line doesn’t rhyme, and the image he chooses is stark and deathly. The abrupt departure from a regular rhyme scheme and macabre imagery suggest, at the start of the poem, a break with the older, Romantic tradition and poets like Shelley, Keats and Wordsworth.

In the simile “like a patient etherized upon a table,” Eliot has linked two seemingly unrelated and totally unexpected images. (In this he was following in the tradition of the 17th-century writers Samuel Johnson called the Metaphysical poets; in their work, Johnson griped, “The most heterogeneous ideas are yoked by violence together.”)

There are multiple interpretive possibilities. The “ether” might evoke Prufrock’s addled mind, unable to think or act decisively. The atmosphere is also misty and fluid, constantly changing, like the indecisive Prufrock. The image of the operating “table” suggests that Prufrock himself is sick, psychologically or spiritually paralyzed, perhaps socially “unconscious” or sexually impotent.

At the time, anesthesia using ether was still rather high-tech (it had been around for over fifty years, but technology moved slower back then).

Ether has also been used since the 19th century as a recreational drug. Eliot would have known this somewhat scandalous history.

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This epigraph is in Italian and comes from Dante’s The Divine Comedy (specifically, Inferno):

If I believed that my response was heard
By anyone returning to the world,
This flame would stand and never stir again,
But since no man has ever come alive
Out of this gulf of Hell, if I hear true,
I’ll answer, with no fear of infamy.

The speaker is Guido da Montefeltro, whose spirit Dante encounters during his descent into hell. Since Guido assumes that Dante is also dead and therefore cannot return to the world, he is willing to confide in Dante his sin of false counsel, for which he is punished by being encased in flame, whose flickering nature reflects the insubstantial, wavering, and unreliable nature of Montefeltro’s false counsel. In short, he was a purveyor of fake news, or at least fake advice.

The epigraph suggests that Prufrock is speaking from a private hell from which he can’t escape. The image of inhabiting the depths–the pit of hell, the bottom of the sea–is a dominant one throughout this “Love Song.” The theme of returning from the dead also recurs in a later reference to Lazarus, who is able to perform this feat, unlike Prufrock and Dante’s figures in hell. (Prufrock consistently recognizes in others, such as Lazarus, Michelangelo, and Hamlet, achievements or attributes he lacks.)

The epigraph also sets the confessional tone of the poem–although the fact that Guido was punished for the sin of false counsel may allude to a degree of insincerity or misdirection, either at the level of speaker to audience or speaker to self.

Additionally, this epigraph suggests that we, who are being addressed here by Guido/Prufrock, are like Dante, descending into the Inferno and hearing the confessions of the sinners as a cautionary tale. The first line (“Let us go then, you and I”) may even confirm this invitation to accompany the speaker on a hellish journey. In this case, perhaps Prufrock has become our Virgil, our guide through this hell with which he is familiar.

Eliot, who revered Dante, sprinkles other references to his works throughout the poem; this one is more obvious than the others.

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