Soldiers of God by Robert D. Kaplan

face with his Kabul-area network, he was losing his grip on it. Haq tried to compensate through increased efficiency. He kept more detailed files on dozens of subcommanders. He dispatched more messages to the field, using hand-carried messages and a cipher machine with a complicated number code he had thought up himself. He had his Tajik accountant monitor more closely the flow of money that kept the Kabul front going. Lumbering around his office like an injured football linebacker with a nervous, fatigued look on his face, Haq became compulsive about every facet of organization. He would send me a written note just to change the time of our next meeting by fifteen minutes. Such fastidiousness was not all that common in my own culture, and in the midst of the chaos of the Pathan world it seemed utterly bizarre.
    Haq was not a happy man when I first got to know him. He confided much more to Gunston than he would to me. Still, Gunston was close to Haq only as one brave soldier could be to another.
    It hadn't taken Abdul Haq more than a few seconds to see beyond Gunston's spiffy, boyish exterior to the sterner stuff beneath. In 1983, after meeting with Savik Shuster, a Lithuanian Jew and former Soviet citizen, Haq, an extremely devout Moslem at war with the Soviet Union, trusted him enough to arrange a series of trips inside for him.
    “At first, I didn't tell Abdul Haq that I was Jewish,” Shuster told me. “I wasn't sure how he would react. When I did tell him, I quickly mentioned that I was an agnostic, that I didn't really believe in God. This second admission made him suddenly angry. ‘Now you sound like a Soviet,’ he said. So I told him, as kind of an apology, that I questioned everything in life, but that I was prepared to accept the existence of God. Eventually, Abdul Haq learned to live with my disbelief.”
    Shuster took risks inside that not even Gunston would take. If Gunston had been caught, the Afghan government would have accused him of spying and sent him to Kabul's infamous Pul-i-Charki prison, where he would have experienced several months of terror until the British government struck a behind-the-scenes bargain for his release. Shuster, who had lived in the Soviet Union until he was twenty, would simply have been shot.
    “I was scared out of my mind by the things I did, sure.” Shuster, who was thirty-five, always talked with the wry, self-questioning grin of an Eastern European intellectual. Growing up in the Soviet Republic of Lithuania had provided him with wisdom and pessimism in abundant amounts. Shuster seemed much older than his years. His eyes had a warm, intimate glow common to exiled Eastern Europeans, whose outer lives have been so restricted that their inner ones have taken on an ornate texture and symbolism that few in the West could approximate. He had dark curly hair, a dark complexion, and thin aviator glasses. Sometimes, because of the way his eyes lit up like sparks whenever he talked, he reminded me of Einstein.
    Shuster claimed he did what he did in Afghanistan “out of historical memory.” He considered himself a “Lithuanian nationalist.” He could draw many parallels between the Soviet rape of his land and the rape of Afghanistan. He recited for me the whole sordid history of how Lithuania was grabbed by Stalin after the 1939 pact with Hitler, then grabbed by Hitler after the Nazis invaded the Soviet Union in 1941, and takenback by Stalin near the end of the war. Anti-Semitism in Lithuania didn't bother him. Shuster believed that “the true partisans and resistance fighters against the Soviets were not anti-Semites.”
    But I knew that Shuster, like most everybody else in Peshawar, had a stated reason for taking risks inside and a real reason. The stated reason was “Lithuania;” the real reason I could only guess at.
    In the fifteen years since Shuster left the Soviet Union, he had tone to medical school, worked as a doctor and journalist, and taught himself French,