But when there was no answer from the taxi company, he changed his mind and called Annette Tadmor. After two rings he gave up. At three o’clock he got into bed with the history of Alaska in English, which he had absent-mindedly carried away with him from Ted and Yael’s without asking their permission. He leafed through it until his eyes tracked down a curious section about the sexual habits of the native Eskimos: every spring they took a mature woman who had been widowed during the winter and handed her over to the adolescent boys as part of their initiation rites.

After ten minutes he switched the light off, curled up, and commanded his cock to calm down and himself to go to sleep. But again he had the impression that a blind man was wandering around outside in the empty street, tapping with his stick on the pavement and the low walls. Fima got out of bed, determined to get dressed and go outside to see what really went on in Jerusalem when no one was looking. He sensed with a kind of nocturnal lucidity that he had to render an account of everything that happened in Jerusalem. The hackneyed expression “nightlife” suddenly stepped out of its literal meaning. Severed in Fima’s mind from thronged cafés, brightly lit boulevards, theaters, squares, cabarets, “night life” took on a different, sharp, ice-cold meaning that brooked no frivolity. The ancient Aramaic expression sitra de-itkasia, the concealed or covered side, passed through Fima’s body like a single note on the cello out of the heart of darkness. A shudder of fear ran through him.

So he turned the light on, got out of bed, and sat down in his yellowing long underwear on the floor in front of the brown wardrobe. He had to use force to dislodge the jammed bottom drawer. For twenty minutes or so he rummaged through old notebooks, pamphlets, drafts, photographs, jottings, and newspaper clippings, until he came upon a shabby cardboard folder with the words “Ministry of the Interior: Department of Local Government” stamped on it.