But when Ramzan left his house in early December 2004, two weeks before Dokka was disappeared, he still had forty-five minutes before hearing the Cossack colonel’s voice for the first time. A blue nylon duffel bag the size and slump of a dead cat dangled from his wrist; inside swung the satellite phone. He opened the back door and, stepping into the wind, crossed the field. The sun filled the frozen slant of the outhouse half roof, but the privy hadn’t yet consumed his hope and dread, as it soon would, and he passed without looking back, walking as snow hardened into the deep treads of his leather boots, following the narrow corridor of bedsheets left stiff on the clothesline, over the brittle yellow grass, over his grandparents’ plot, to the uneven edge of the field and into the forest.

Snow had thickened the ground. The quiet of his house followed him into the woods. Two hundred meters in, raising his head in a long scream, he tore a hole in the silence through which he could walk more freely. His father, he hoped, would mistake it for the wounded bawl of his pack. Before the wars, the winter had been warmer. A meteorologist might beg to differ, but weather prediction was an act of infidel witchcraft that could not be trusted.

For the duration of the three-kilometer hike, he scanned the snow but found no tracks wider than a rabbit’s foot. The conditions that allowed the forest to flourish had devastated its wildlife. The village economy depended upon logging, and when the enterprise and its administration vanished with the Soviet flag, the villagers were left without the means or infrastructure to extract any real money from the forest. So they hunted. Aided by the wartime influx of munitions, they hunted deer, wild boar, brown bears, and wolves like men who believed they would always be hungry and the forest would always be full.

The cell of subsistence hunting eventually metastasized into the gun-running operation that would take Dokka’s fingers and transform Ramzan into a man who hiked three kilometers in December to make a phone call. His first taste of trading came when he worked for a small crafts concern that bloomed under the relaxed regulations of perestroika. He scavenged the mountains for the stone sculptures of shaman artisans. The hamlets he found were no more than high-altitude islands in a sea of mining waste, and he exchanged petrol, medical supplies, and tinned food for the carved stone. The artisans always chose to bargain through a shura of elders, upon whom time had acted like a substance that repeatedly dissolved and refroze their faces, and Ramzan, in his early twenties, felt like a foreigner among these aged creatures, and nearly always gave much more than the carvings were worth. To his mind, the stone sculptures of goat hooves, a child’s hands, and a mutilated deer weren’t worth the last spittlely sip of a shared vodka bottle. He took the sculptures to an industrial park outside of Grozny, where they were examined, priced, crated, and shipped to distant countries where wealthy cosmopolitans would pay vast sums to display the hoof of a Chechen goat.

In 1999, years since Ramzan had ventured into the mountains for sculptures, he traded cured meat for shotgun shells in a neighboring village. A welder there made homemade ammunition. New buckshot was prohibitively priced on the black market, so the ingenious man packed the casings with ball bearings cannibalized from trolley wheels. They exchanged words before ammunition and meat, and soon realized that each had worked in the industrial park. The welder explained that immediately following the birth of his first son he had begun working as a night watchman at the industrial park so he could, at the very least, get a good night’s sleep. They talked about how, in 1991, the crafts concern had stopped purchasing authentic mountain sculptures and begun mass-producing them in Grozny with the help of a professor at the Fine Arts College and the serf-labor of his undergraduate sculpture class. The recollection was a tunnel through which trust traveled. They shared nothing in common but the memory of the industrial park, and it was enough. Ramzan took the welder fresher cuts of meat, and in exchange the welder gave Ramzan a Kalashnikov. Ramzan returned to the welder several days later with the hind legs of a brown bear bleeding in his truck bed.

And one day the welder vanished to join the independence fighters. For the next year, Ramzan struggled to survive. The task, already a great challenge, was compounded by his diabetic father. In a country where clean water was scarce, insulin should have proved impossible. But Ramzan found a way.

In a small, unassuming collective farm, known locally as the Miracle Fields, Ramzan worked as a petrol farmer for the insurgents, or the Feds, or more likely both. The pipeline running through the untended pear orchard conveyed oil from local wells to a regional refinery, but the pipe was riddled with so many bullet holes that the refinery had long since ceased operations. The reek of rotting, unpicked pears filled the air as Ramzan dug pits, called barns, alongside the pipe. Dark fountains of oil filled the barns, which fed into a system of irrigation channels that, in earlier times, had been used to water the pear trees. Perhaps as much as half of the oil seeped into the soil, into the groundwater below, but the oil spouted from the pipe in such abundance that no one ever thought to seal the barns with concrete or plastic. Twice a day, a tanker truck arrived to siphon the oil through a long rubber hose and distribute it to covert factories, where the crude oil was refined into a highly sulfuric diesel with eighty-year-obsolete machinery looted from the National Museum of Oil Production. The women who bottled the diesel in glass jars and sold it on street corners were the nearest entity to a working gas station for several hundred kilometers. Sometimes the moonshine diesel worked, and sometimes it caused the cars to explode, but it always filled the coffers of the insurgents, or the Feds, or more likely both. Ramzan, for his part, was well paid, and he used his earnings to buy insulin and syringes on the black market. Due to regular territorial disputes along the pipeline, the work was more dangerous than the war itself, and Ramzan was sustained not by love for his father but by the fear of failing him.

In 2001, when a band of wounded rebels briefly occupied the village, Ramzan recognized the welder among their ranks. They embraced as brothers, as though bonded in a crucible more dramatic than an industrial park. The welder introduced him to the field commander, a man with very bad teeth and dental-floss stitches in his chest. Impressed by Ramzan’s familiarity with the mountains and eager to set up supply routes for the coming winter, the field commander referred Ramzan to a Saudi sheikh who had come to Chechnya to support the holy warriors in their ghazawat against the infidel oppressor.

The sheikh wasn’t the first foreign Wahhabi Ramzan had seen break sharia law, but he was the first to break it in the name of Internet poker. “The Qur’an specifically says, ‘He who plays with dice is like the one who handles the flesh and blood of swine,’ but makes no mention of playing cards,” the sheikh explained at their initial meeting, conducted between bets in the midst of the quarter-final round of one of his tournaments. The sheikh had perhaps the only working computer in Volchansk, and connected to the Internet — a technology that surely allowed far too much freedom to be pious — via a portable satellite dish. The sheikh, a short, brimming, gourd-like man, smiled at the computer screen. “I play in the morning,” he said, “when it is still late night in Western Europe and America, and the judgment of the other players is clouded by whiskey. All my winnings, of course, go entirely to jihad.”