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The people who believe in the Guardian, the masses who believe in him, are completely good people who are completely duped. And so this cult religion is building, in belief of the Guardian and the Guardian’s ends. The lowest level members of the Fellowship, which is this organization that believes in the Guardian, don’t hear him. The Guardian doesn’t even speak to them.

Do you remember the Time article about Scientology where the lowest level is the self-help group? And it isn’t until you’ve gotten into Scientology for a while that you are told that in fact your body is inhabited by Thetans that have been lying dormant in your body for 75 million years, and they got there when the evil ruler Zog kicked them off their planet Nimpto. I’m serious. This is Scientology. But you don’t find this out until you’re into Scientology.

— Richard Garriot, 1992

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Of all the things to come out of the golden age of pulp science fiction, the strange pseudo-religious cult of Scientology has been among the least welcome.

The man who would found the cult was a charismatic fabulist named L. Ron Hubbard. After dropping out of university at age 21 in 1932, he resolved to make his living by doing what he most enjoyed: telling tall tales. Luckily, he lived in New York City, the heart of the pulp-publishing industry.

Hubbard proved unusually prolific even by the standards of the pulps, churning out multiple stories every week. He wrote in any genre that paid, from westerns to mysteries, but he showed a particular affinity for science fiction. Although his prose was dubious, his stories had a gonzo over-the-top energy about them that soon made his name a significant draw on magazine covers. One might say that Hubbard was the pulpiest of pulp writers. While authors like Isaac Asimov, Jack Williamson, and Ray Bradbury sometimes defied the lurid blurbs and cover art that accompanied their work to present stories of surprising thoughtfulness and texture, an L. Ron Hubbard story was exactly what it appeared to be on the surface: all flashing ray guns, whizzing spaceships, and heaving female bosoms. And that sort of thing, of course, was exactly what so many of the eager adolescent boys who bought the pulps were looking for.

The beginning of the Second World War marked the end of the first heyday of the pulps, as most of their writers were inducted into one form or another of military service. Hubbard parlayed a peacetime reserve commission into a regular officer’s posting in the Navy, but his wartime record proved a decidedly inglorious one. He was given the command of a submarine chaser in 1943, only to be relieved of that duty within a month for using a populated island off the coast of Mexico for gunnery practice. He never came close to meeting the enemy in any of his postings, which saw him mostly sitting behind desks in port-side offices.

After the war, he made his way to Hollywood, where he became involved for some time with a semi-serious cult that embraced Thelema, Aleister Crowley’s egoistic and hedonistic take on mysticism. Here he learned hypnotism; indeed, the group became something of a training ground for his future as a cult leader. He moved back to New York City after a year or so and resumed writing for the pulp market, which was now enjoying a postwar second wind. But he already had grander schemes in mind.

In the December 1949 issue of Astounding, the most prestigious science-fiction magazine in the business, the already legendary editor John W. Campbell made the first mention in print of Dianetics, Hubbard’s new “science of the mind.” “This is not a hoax,” he wrote. “Its power is almost unbelievable.” Campbell hardly had a reputation for gullibility, and his willingness to take every word that fell from Hubbard’s lips on this subject as gospel truth became a source of considerable wonder among his stable of more skeptical writers. Nevertheless, believe in Dianetics he did, turning his magazine into a soapbox for Hubbard’s vaguely Freud-like — but, as Hubbard would be the first to point out, not Freudian — theories about an “analytical mind” and a “reactive mind,” the latter being the subconscious product of often unremembered traumas that constantly undermined one’s attempts to be one’s best self. The only way to become a “Clear” — i.e., free of the reactive mind’s toxic influence — was to undergo a series of “audits” aimed at locating and rooting out the hidden traumas, or “engrams,” as Hubbard called them.

Hubbard would teach ordinary people to become auditors, and together they would become the vanguard of a new, Clear society free of most current worldly woes. Every medical problem from near-sightedness to cancer, Hubbard claimed, could be cured by purging the reactive mind that was their wellspring. Ditto societal problems. What were wars, after all, but products of the mass reactive-mind psychosis?

Published in book form in May of 1950, Dianetics was roundly condemned from the start by professional psychologists, who saw it, reasonably enough, as unmoored to any shred of real scientific evidence and potentially dangerous to the mental health of its more vulnerable practitioners. This rejection spawned in Hubbard a lifelong hatred of traditional psychology; he would pass the sentiment on to the cult he would found, among whom it remains a fundamental tenet to this day.

Nonetheless, Dianetics enjoyed a substantial degree of mainstream attention and even acceptance for a few years. For war veterans in particular, dealing with an overtaxed Veterans Administration that still had little understanding of post-traumatic-stress disorders, its promise of a quick fix for their pain was very appealing indeed. Dianetics: The Modern Science of Mental Health climbed high on the bestseller lists, and Hubbard, suddenly making more money than he had ever seen in his life, busied himself with making still more of it, by setting up a nationwide network of Dianetic Research Foundations peddling auditing sessions for neophytes and auditing courses for those who wished to make the leap from patient to therapist. In terms of sheer numbers of people actively engaging with his ideas, the early 1950s was by far the most successful period of Hubbard’s life.

But it wasn’t to last. As it became clear that Dianetics wasn’t actually allowing people to throw away their eyeglasses, much less curing cancer, the wave of earnest interest collapsed as quickly as it had built, to be replaced by scorn and ridicule. The research foundations went bankrupt one by one. Meanwhile John W. Campbell’s magazine never recovered from its editor’s tryst with pseudo-science. It gradually lost its status as science fiction’s most prestigious journal, declining into near irrelevance for the next generation of up-and-coming writers and readers.

With his Dianetics empire crumbling around him, Hubbard sent a telegram to his remaining loyalists announcing “important new material.” And with that material, at a stroke, he turned the pseudo-science of Dianetics into the pseudo-religion of Scientology. Spinning a yarn that he might once have sold to the pulps, he told of a race of immortal beings, existing outside the bounds of space and time, known as the Thetans. (The similarity of the name to Crowley’s Thelema was perhaps telling.) The Thetans had created the universe on a lark, only to get themselves trapped within it. Now, they constituted the souls of human beings, but had forgotten their true nature. But never fear: Hubbard could help a person unlock her inner Thetan, thereby attaining superpowers the likes of which immortality was only the beginning. The first official chapter of his Church of Scientology was founded on February 18, 1954.

Whereas Dianetics had aimed to clear the whole world as quickly as possible, Scientology was for a small group of chosen ones able to recognize its spiritual potency. The true believers lumped everyone else in the world — especially those who had been exposed to Scientology and had chosen to reject it — under the contemptuous category of “wog.” In other words — to put it into terms a cynic can understand — Hubbard had switched from extracting a little bit of money from each of many people to extracting a whole lot of money from each of relatively few people. Early Scientology courses were cheap or even free, but progressing down the “Bridge to Total Freedom” required paying more and more for each successive step. Soon the most dedicated members were giving virtually everything they earned to the church. And it never ended; there was always a further, even more expensive level of enlightenment to be achieved, courtesy of a founder who could always dash one off whenever it was needed. His training with the pulps, it seemed, was still paying dividends.

The full story of the Church of Scientology is as complicated as it is bizarre, encompassing pitched battles with the Federal Bureau of Investigation, the Internal Revenue Service, and many a foreign government, along with a culture of secrecy and paranoia that only got more pronounced from year to year. The church’s history intersects with that of late-20th-century history more generally in often surprising, usually sinister ways. For example, Charles Manson flirted with Scientology while in prison, and later applied some of the techniques of control and manipulation he had learned from it when he started The Family, his own murderous cult of personality.

Perhaps the strangest period of Scientology was that spanning from 1966 to 1975, during which Hubbard, still nursing unrequited dreams of naval heroism, sailed a “fleet” of dilapidated ships, crewed by enthusiastic and comely if dangerously unskilled young followers, all over the world. Much of the current church’s symbology and iconography, such as the “Sea Org” which serves as a sort of elite honor guard for its most precious people and secrets, still dates from this period, as does a policy of harsh paramilitary discipline. For Scientology, claimed Hubbard, was now at war with an outside world bent on destroying it. Journalists and psychologists were its greatest enemies of all, to be shown no mercy whatsoever.

Scientology could and did ruin the lives of its critics. The classic cautionary tale became that of the investigative journalist Paulette Cooper, who in 1971 published an extremely critical history of L. Ron Hubbard and his church under the title of The Scandal of Scientology. She was subjected to a years-long campaign of abuse, taking the form of some twenty separate lawsuits, along with constant harassing phone calls and even break-ins to her apartment. Scientologists wrote her phone number on bathroom walls (“For a good time, call…”), passed out fliers in her neighborhood peddling her alleged services as a prostitute, and sent bomb threats to their own church in her name; these they then referred to the FBI, leaving Cooper to battle criminal charges with a sentence of up to fifteen years in prison. “For months, my anxiety was so terrible I could taste it in my throat,” Cooper says. “I could barely write, and my bills, especially legal ones, kept mounting. I couldn’t eat. I couldn’t sleep.”

L. Ron Hubbard himself withdrew even further from public view when his declining health forced him to return to land in 1975. There was great concern within the church that he might soon be arrested on charges of fraud and tax evasion — indeed, this had been one of Hubbard’s ostensible motivations for taking to the sea in the first place — but there was also a degree of embarrassment that the pot-bellied old man was anything but a poster child for the perfect physical fitness and eternal youth he had so long promised his followers. He thus spent the last few years of his life in complete isolation at secret locations. Fading both physically and mentally, he was now being controlled by the church’s senior leadership rather than vice versa.

He died — or, as the church put it, “moved forward to his next level of research” — on January 27, 1986. By that time, a mad struggle for control of the organization he had founded had been underway for years, and had largely been won already by one David Miscavige, who was still just 25 years old at the time of Hubbard’s death. He consolidated his power in the aftermath, and remains in charge to this day of an organization that is more insular and secretive than ever.

Miscavige’s most far-reaching innovation, which he began to implement even well before Hubbard’s death, was the so-called “celebrity strategy.” Eager to attract prominent people with enviable lifestyles for promotional purposes, Miscavige opened a special “Celebrity Centre” in Hollywood. It boasted, as the journalist Janet Reitman describes it, “39 hotel rooms, several theaters and performance spaces, a screening room, an upscale French restaurant, a casual bistro and coffee bar, tennis courts, and an exercise room and spa.”

The profession of actor may appear glamorous from the outside, but it can be almost unbelievably brutal from the inside, even for those who have achieved a degree of success. In this respect, the profession defies direct comparison to almost any other. An actor must face constant, detailed, explicit critiques of her appearance, her voice, her way of holding herself and moving — in short, of her very being. Thus Scientology found in Hollywood a receptive audience for the doctrines of personal empowerment and self-belief that it had always used to lure new members into the fold. The movie stars John Travolta and Tom Cruise became the most visible celebrity faces of Scientology, but it spread its tendrils throughout the entertainment industry, snaring countless other names both recognizable and obscure — for in Hollywood, today’s obscurity may be tomorrow’s marquee name, as Miscavige understood very well. Better, then, to sign them all up.

Since the publication of Paulette Cooper’s book in 1971, most journalists, well aware of the pain said book had brought upon its author, had chosen to keep their distance from the church. But finally, in its issue dated May 6, 1991, Time magazine ran the first lengthy exposé of Scientology in a generation, under the byline of one very brave reporter named Richard Behar. The hook for his piece was the tragic story of Noah Lottick, a “normal, happy” 24-year-old who had given all of his money to the church in the span of seven months, then committed suicide by jumping from a tenth-story window. “We thought Scientology was something like Dale Carnegie,” said the young man’s grieving father. “I now believe it’s a school for psychopaths. Their so-called therapies are manipulations. They take the best and the brightest people and destroy them.”

Other affecting personal tragedies were sprinkled amidst the article’s accusations of financial malpractice, eavesdropping, and harassment, all products of what Behar labelled “a thriving cult of greed and power,” worthy of comparison to the Mafia. Like so many cults, the Scientologists showed a marked tendency to prey upon the most vulnerable:

Harriet Baker learned the hard way about Scientology’s business of selling religion. When Baker, 73, lost her husband to cancer, a Scientologist turned up at her Los Angeles home peddling a $1300 auditing package to cure her grief. Some $15,000 later, the Scientologists discovered that her house was debt free. They arranged a $45,000 mortgage, which they pressured her to tap for more auditing until Baker’s children helped their mother snap out of her daze. Last June, Baker demanded a $27,000 refund for unused services, prompting two cult members to show up at her door unannounced to interrogate her. Baker never got the money and, financially strapped, was forced to sell her house in September.

Predictably, the Church of Scientology sued Time for libel. It would take almost ten years for the magazine to win a final legal victory, on the basis that everything reported in the story was substantially accurate.

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The timing of this article is highly significant for our purposes: it was read by Richard Garriott, who had recently decided that Ultima VII should have a “real bad guy” as the antagonist for the first time since Ultima III. “Richard came up with the initial idea,” remembers Raymond Benson, the game’s head writer, “but I’m pretty sure I came up with everything the Fellowship did, as well as their various tenets and beliefs.”

Of all the many and varied threads taken up by Ultima VII, that of the Fellowship is the most thoroughgoing. This isn’t surprising on the face of it, given how important the Fellowship is to the game’s overarching plot. What is surprising, however, is how subtle and even wise — not words I use often in connection with CRPGs, believe me! — the game’s depiction of the cult really is. Taken as a whole, the Fellowship’s practices demonstrate a canny understanding of how non-stupid people can be convinced to believe in really stupid things, and how they can be convinced — or coerced — to dedicate their lives to them. Indeed, although the direct inspiration for the Fellowship is Scientology, the understanding of cultish behavior which Ultima VII demonstrates applies equally to many of them. “It wasn’t just Scientology we were knocking,” says Benson, “but all kinds of religious cults.”

The Guardian, the disembodied spirit of evil who’s the prime motivator behind the Fellowship, prefers to hide behind the scenes. The cult’s ostensible founder and public face is instead an unprepossessing fellow named Batlin, who carefully cultivates an everyman persona. In the Book of the Fellowship included with the game — quite possibly the only game manual ever to be written from the point of view of the eventual villain — he speaks of his “humble hope that these words may be for thee a dawning, or at least, a type of awakening.” He is a “traveller” just like you are, who has stumbled upon a form of enlightenment, and he “would very much appreciate sharing the rewards with you.”

This is the modern face of the cult leader, couched in a superficial aura of approachability. Hubbard too dressed casually and encouraged those around him to call him “Ron.” Yet it is indeed a facade; the leader is in fact not an everyman. The affectation of humility is an act, meant to demonstrate the leader’s superior character. He may be a fellow traveler, but the fact remains that he became enlightened while the rest of the world did not; he is, by definition, special, as any cultist who takes his affectation of humility too seriously and challenges his edicts in any way will quickly learn. The Fellowship, like Scientology, is as hierarchical an organization as ever existed.

Still, the impression of casual normality conveyed by the leader is essential to the recruitment process. No one consciously signs up for a cult; people are captured by an innocuous pitch for self-improvement that seems to offer considerable rewards for little investment of time, energy, or money. It’s only after the recruit is inside that the balance begins to subtly shift and the cult begins to demand more and more of all three.

Scientology has studied the recruitment process long and hard, adopting approaches that lean more on theories of marketing than religion. The first pitch says nothing about Thetans; it restricts itself to the relatively more grounded pseudo-science of Dianetics, described as a self-help program that helps one to live a more effective life. The corporate banality of it all smacks of nothing so much as a dodgy vacation-timeshare pitch. In her book on Scientology, Janet Reitman describes her own first encounter with the church in New York City:

At various times during the year, clusters of attractive young men and women are posted on street corners, where they offer free “stress tests” or hand out fliers. Ranging in age from the late teens to the early twenties, they are dressed as conservatively as young bank executives.

On a hot July morning several years ago, I was approached by one of these clear-eyed young men. “Hi!” he said, with a smile. “Do you have a minute?” He introduced himself as Emmett. “We’re showing a film down the street,” he said, casually pulling a glossy, postcard-sized flier from the stack he held in his hand. “It’s about Dianetics — ever heard of it?”

I was escorted to a small screening room to watch the free introductory film. After the film, a woman came into the screening room and told me that she’d like me to fill out a questionnaire. She began her pitch gently. Laurie delivered a soft sell for Scientology’s “introductory package”: a four-hour seminar and twelve hours of Dianetics auditing, a form of consuling that cost $50. “You don’t have to do it,” Laurie said. “It’s just something I get the feeling might help you.” She patted my arm.

That initial request for $50 will grow in a remarkably short time to hundreds, then thousands of dollars, all absolutely required for one to reach the coveted status of Clear and commune with one’s inner Thetan.

The Fellowship recruitment process works much the same way. Every town you visit in Britannia has a Fellowship Hall — or, as it is known in the cult’s corporatese, a “Recreational Facility and Learning Center.” (One of the prime innovations of Scientology, and apparently of the Fellowship as well, was to turn religion into a corporate franchise operation.) While the towns themselves are diverse, every Fellowship Hall looks the same, right down to the Book of the Fellowship standing in a place of honor just inside each of their doorways. (“Books by L. Ron Hubbard lined the walls,” notes Reitman of her Scientology recruitment experience, “as did black-and-white photos of the man.”)

The people hanging about the Fellowship Halls all casually bring up the “Triad of Inner Strength”: “Strive For Unity,” “Trust Thy Brother,” “Worthiness Precedes Reward.” These three principles hardly represent major advances in moral philosophy; they simply say that people should work together whenever possible, should trust in the basic goodness of their fellow humans, and should do good work for the satisfaction of the work itself, understanding that external rewards will come of themselves in due course. The Triad of Inner Strength, in other words, is something most of us learned in grade school.

And yet, banally harmless though it sounds at first blush, the Triad of Inner Strength can all too easily be twisted into something less than benign, as Richard Garriott noted in an interview with Caroline Spector from around the time of Ultima VII‘s release:

And so the Fellowship is this cult religion that is founded upon three principles. The first is Unity. To work for a better world, we all need to work together. If we work together, we’ll be better. This is your “go out and evangelize and convert them to our beliefs” syndrome.

The next thing after Unity is Worthiness. You should always strive to be worthy of that which you wish to receive. Always try to deserve that which you wish to receive. Which is another way of saying, you get what you deserve. Which means, as far as the Guardian is concerned, if you’ve been bad, he kills you. You obviously got what you deserved.

The third principle is called Trust. If you and I are going to work together in the same organization, like me and my brother Robert, we have to trust each other. If I constantly think that Robert’s going to stab me in the back, I won’t get any work done. We’d be constantly checking on each other, making sure that what we’re telling each other is the truth. So, you have to trust the other members of the Fellowship. If I tell you to carry this box from here to there, don’t ask me what’s in it. Just trust me.

Spector: Trust has a condition on it, though. The condition is that you do whatever I tell you to do without question.

Trust! Just trust me!

Spector: That’s really not trust.

I didn’t say it was really trust. I said that’s the word they use.

In practice, then, the Triad of Inner Strength leaves the members of the Fellowship ripe for all sorts of psychological manipulation. “Strive for Unity” and “Trust Thy Brother” militate against critical thinking among the membership, while “Worthiness Precedes Reward” can be used to justify all sorts of acts which the membership would otherwise view as heinous.

The recruitment pitch of both Scientology and the Fellowship culminates in a much-vaunted but borderline nonsensical personality test. The Scientology version poses questions like “Do you often sing or whistle for the fun of it?” and “Do you sometimes feel that your age is against you (too young or too old)?” The Fellowship’s questions are at least a bit more elaborate, and actually do offer some food for thought in themselves. In fact, they might remind you of some of the questions posed by a certain gypsy fortune teller at the beginning of Ultima IV.

Thou art feeling depressed right now. Is it more likely because – A: Thou hast disappointed a friend, or B: A friend has disappointed thee?

At a festive gathering thou dost tell a humorous anecdote, and thou dost tell it very well, creating much amusement. Didst thou tell this comedic story because A: thou didst enjoy the response that thou didst receive from thine audience, or B: because thou didst want to please thy friends?

Thou art in a boat with thy betrothed and thy mother. The boat capsizes. In the choppy waters thou canst only save thyself and one other person. Who dost thou save from drowning, A: thy betrothed, or B: thy mother?

(Freud would have had a field day with that last one.)

Whatever answers you give, on either cult’s test, the end result is always the same: you have much potential, but you need the counseling that only Scientology or the Fellowship can provide. (“Thou art a person of strong character, Avatar, but one who is troubled by deep personal problems that prevent thee from achieving thy true potential for greatness.”)

As you wander Britannia talking to Fellowship members — whatever else you can say about Batlin’s cult, it’s achieved a degree of market penetration of which Scientology can only dream — they all parrot the same lines when speaking of the organization. At first, you might be tempted to chalk this up to laziness on the part of the writing team. But later, as you come to see that laziness simply isn’t a part of Ultima VII‘s writerly personality, you realize that it’s been done with purposeful intent, to illustrate the subtle process of brainwashing that occurs once one begins to open oneself to a cult. And as this realization dawns, the parroting that started out as merely annoying begins to take on a sinister quality.

Indeed, the control of language constitutes an important part of a cult’s overall control of its members. Scientology has developed a veritable English dialect all its own, a strange mixture of tech speak, corporate speak, and messianic grandiosity. The word “love” is replaced by “affinity”; the verb “to audit” now means “to listen and compute.” Hubbard’s own writings — Scientology’s version of holy scripture — is the church’s “technology” or “tech.” More ominously, a “suppressive person” is someone who speaks critically of the church, thereby suppressing the truth of Hubbard’s wisdom in herself and in those around her; these people, Scientology’s version of heretics, are fair game for any sort of punishment. One former member and current suppressive person describes Scientology’s manipulation of language thusly:

It’s very, very subtle stuff, changing words and giving them a whole different meaning. It creates an artificial reality. What happens is, this new linguistic system undermines your ability to even monitor your own thoughts because nothing means what it used to mean. I couldn’t believe that I could get taken over like that. I was the most independent-minded idiot that ever walked the planet. But that’s what happened.

The Fellowship too manipulates language for its own ends, preferring convoluted purple prose to directness in such linguistic pillars as the Triad of Inner Strength. The core of the group’s philosophy is “sanguine cognition.” This is just another way of saying “cheerful knowledge,” Batlin helpfully tells us, which rather begs the question why he doesn’t instruct his followers to simply say the latter. The answer is that clear language illuminates its subject, whereas a cult’s mission is always to obscure the sheer banality of its teachings.

The languages of Scientology and the Fellowship alike are meant to highlight their status as modern belief systems suitable for the modern world. This is important, for any argument for the absolute truth of a religion or life philosophy must carry with it the implied corollary that all other current religions and life philosophies are false, or at least of lesser utility. Batlin has this to say about the system of virtues that arrived in Britannia at the time of Ultima IV, more than 200 years ago in the series’s internal chronology:

As one who has followed the Eight Virtues, I know whereof I speak when I say that it is impossible to perfectly live up to them. Even the Avatar was unable to do so continuously and consistently. Can anyone say that they have been honest every moment of their lives? Can anyone say that they are always compassionate, valorous, just, sacrificing, honorable, humble, or spiritual at all times? The philosophy of the Eight Virtues does little more than emphasize our own personal deficiencies. I have met many adherents to the ways of the Virtues who are racked with guilt over what they perceive to be their spiritual failures, for that is what the Virtues are based upon. Having been shown our weaknesses, now is the time to strengthen them. The philosophy of The Fellowship has been created to eradicate the failures from one’s life. It is a philosophy based upon success and it enhances everything that has come before it.

It’s right here that Ultima VII levels its most subtle but perhaps most important critique of Scientology and similar movements in our own world. A religion, some wag once said, is another person’s cult, and vice versa. I would push back against that notion to the extent that the great religions of the world, regardless of their claim to objective truth, engage with the full scope of the human condition, including its fundamentally tragic nature. Religion engages with failure and weakness at least as much as it does with success and strength; it engages with pain and loss, with aging and death — because, as another wag once said, none of us gets out of this life alive.

So, a true religion grasps that it cannot deny the tragic realities of life, replacing them with some shallow notion of “success,” as if the ineffable mysteries of life were just a series of bullet points on a CV. As Sophocles and Shakespeare understood, much of life is pain, and true spiritual enlightenment is the ability to laugh in spite of that pain, not to deny its existence. True enlightenment requires one to get outside of one’s self. Scientology and the Fellowship, on the other hand, are egotism masquerading as spirituality. What can I get out of this? It’s in this way, it seems to me, that they’re most depressingly modern of all.

And yet moral judgments, as the Ultima series did such a good job of teaching us over the years, are seldom absolute. Me-focused self-help programs doubtless do some people a great deal of good, as do Scientology and the Fellowship. For decades now, Scientology has run addiction-treatment programs that have changed at least some lives. The Fellowship too runs homeless shelters and treats serpent-venom addicts (serpent venom being Britannia’s version of cocaine).

Assuming we believe in the notion of people as sovereign individuals, we must give them permission to believe strange things if they wish to do so. And, assuming we believe in the right of free speech, we must give them permission as well to try to convince others of their beliefs — even to try to convince others to join their group and behave as they do. Where do the boundaries lie? Efforts to outlaw Scientology in some countries of our own world have struck many as overreaching. But, likewise, the organization’s ongoing tax-exempt status in other countries strikes many as a travesty in its own right.

Of course, there are limits to the parallels between Scientology and the Fellowship. At the end of the day, the fact remains that Ultima VII is a work of genre fiction. Our ingrained media literacy assures that, from the time when we first meet the Fellowship just minutes after starting the game, we know that they can’t possibly be up to anything good. Indeed, it’s almost a comfort to learn that the Fellowship is being directed by a spirit of manifestly bad intent. That’s the sort of thing we know how to deal with as players of CRPGs. By contrast, very few people in our real world — not even cult leaders — believe themselves to be evil. Evil here is far more subtle, and often occurs in spite of — or sometimes because of — our best intentions. Those who pull the levers of Scientology are not the Guardian — not disembodied spirits of evil cackling over their nefarious plans — but ordinary humans who, I would guess, honestly feel in their heart of hearts that they’re doing good.

Still, if it’s comfort we Scientology skeptics are looking for, we can find some in the fact that the church is by all indications a shadow today of what it was at the time of Ultima VII‘s release. It’s always been damnably difficult to collect hard numbers about the church’s membership at any point in its history, due to its consistent determination to exaggerate its size and influence. Yet, tellingly, even the exaggerations are much smaller today than they were two or three decades ago. Scientology today may have as few as 50,000 active members worldwide, down from a peak of perhaps 500,000 at the time of the Time magazine article. Even its stranglehold on Hollywood has been noticably weakened, with many of its superstar converts having quietly backed away. Much of the veil of secrecy around the organization has been pierced, and Scientology’s penchant for retaliation against its critics doesn’t have the same silencing effect it once did. Today, tell-all memoirs about “my life in Scientology,” of wildly varying degrees of veracity and luridness, have became a veritable cottage industry in publishing. Their authors have found a form of safety in numbers; when Scientology has so many critics, it’s hard for it to go after each one of them with the old gusto, especially given its current straitened membership rolls.

I suspect that Scientology will die out entirely in another generation or three. For all but the people whose lives it has ruined (or saved) and those close to said people, it will go down in history as just another kooky cult, another proof of the eternal human penchant to believe weird things and to cede control of their lives to others in the name of those beliefs. Even as Scientology slowly dies, however, other cult-like belief systems promising love, wealth, and happiness — for a small price — will continue to arise. So, there will never be a shortage of real-world analogues for the Fellowship. Sadly, Ultima VII‘s claim to thematic relevance is never likely to be in doubt.

(Sources: the books Inside Scientology: The Story of America’s Most Secretive Religion by Janet Reitman, The Scandal of Scientology by Paulette Cooper, The Cambridge Companion to Science Fiction, edited by Edward James and Farah Mendlesohn, and Ultima: The Avatar Adventures by Rusel DeMaria and Caroline Spector; Time of May 6 1991. Online sources include The Ultima Codex interview with Raymond Benson, the comprehensive anti-Scientology resource Operation Clambake, and Frederick Pohl’s memories of Hubbard on The Way the Future Blogs. I owe a special thank you to Hoki-Aamrel, whose “The Fellowship and the Church of Scientology Compared” served as my spirit guide for researching this article. And my thanks go as well to Peter W., who pointed out in a comment to my previous article that The Book of the Fellowship may be the only game manual ever written from the point of view of the villain.)

From the time that Richard and Robert Garriott first founded Origin Systems in order to publish Ultima III, the completion of one Ultima game was followed almost immediately by the beginning of work on the next. Ultima VI in early 1990 was no exception; there was time only for a wrap party and a couple of weeks of decompression before work started on Ultima VII. The latter project continued even as separate teams made the two rather delightful Worlds of Ultima spinoffs using the old Ultima VI engine, and even as another Origin game called Wing Commander sold far more copies than any previous Ultima, spawning an extremely lucrative new franchise that for the first time ever made Origin into something other than The House That Ultima Built.

But whatever the source, money was always welcome. The new rival for the affections of Origin’s fans and investors gave Richard Garriott more of it to play with than ever before, and his ambitions for his latest Ultima were elevated to match. One of the series’s core ethos had always been that of continual technological improvement. Garriott had long considered it a point of pride to never use the same engine twice (a position he had budged from only reluctantly when he allowed the Worlds of Ultima spinoffs to be made). Thus it came as no surprise that he wanted to push things forward yet again with Ultima VII. Even in light of the series’s tradition, however, this was soon shaping up to be an unusually ambitious installment — indeed, by far the most ambitious technological leap that the series had made to date.

As I noted in my article on that game, the Ultima VI engine was, at least when seen retrospectively, a not entirely comfortable halfway point between the old “alphabet soup” keyboard-based interface of the first five games and a new approach which fully embraced the mouse and other modern computing affordances. Traces of the old were still to be found scattered everywhere amidst the new, and using the interface effectively meant constantly switching between keyboard-centric and mouse-centric paradigms for different tasks. Ultima VII would end such equivocation, shedding all traces of the interfaces of yore.

For the first time since Richard Garriott had discovered the magic of tile graphics in his dorm room at the University of Texas, the world of this latest Ultima was not to be built using that technique; Origin opted instead for a free-scrolling world shown from an overhead perspective, canted just slightly to convey the impression of depth. Gone along with the discrete tiles were the discrete turns of the previous Ultima games, replaced by true real-time gameplay. The world model included height — 16 possible levels of it! — as well as the other dimensions; characters could climb stairs to other floors in a building or walk up a hillside outdoors while remaining in the same contiguous space. In a move that must strike anyone familiar with the games of today as almost eerily prescient, Origin excised any trace of static onscreen interface elements. Instead the entire screen was given over to a glorious view of Britannia, with the interface popping up over this backdrop as needed. The whole production was designed with the mouse in mind first and foremost. Do you want your character to pick up a sword? Click on him to bring up his paper-doll inventory display, then drag the sword with the mouse right out of the world and into his hand. All of the things that the Ultima VI engine seemed like it ought to be able to do, but which proved far more awkward than anticipated, the Ultima VII engine did elegantly and effortlessly.

Origin had now fully embraced a Hollywood-style approach to game production, marked by specialists working within strictly defined roles, and the team which built Ultima VII reflected this. Even the artists were specialized. Glen Johnson, a former comic-book illustrator, was responsible for the characters and monsters as they appeared in the world. Michael Priest was the resident portrait artist, responsible for the closeups of faces that appeared whenever the player talked to someone. The most specialized artistic role of all belonged to Bob Cook, a landscape artist hired to keep the multi-level environment coherent and proportional.

Of course, there were plenty of programmers as well, and they had their work cut out for them. Bringing Garriott’s latest Ultima to life would require pushing the latest hardware right to the edge and, in some situations, beyond it. Perhaps the best example of the programmers’ determination to find a way at all costs is their Voodoo memory manager. Frustrated with MS-DOS’s 640 K memory barrier and unhappy with all of the solutions for getting around it, the programming team rolled up their sleeves and coded a solution of their own from scratch. It would force virtually everyone who played the game at its release to boot their machines from a custom floppy, and would give later users even more headaches; in fact, it would render the game unplayable on many post-early-1990s machines, until the advent of software emulation layers like DOSBox. Yet it was the only way the programming team could make the game work at all in 1992.

As usual for an Ultima, the story and structure of play evolved only slowly, after the strengths and limitations of the technology that would need to enable them were becoming clear. Richard Garriott began with one overriding determination: he wanted a real bad guy this time, not just someone who was misguided or misunderstood: “We wanted a bad guy who was really evil, truly, truly evil.” He envisioned an antagonist for the Avatar cut from the classic cloth of novelistic and cinematic villains, one who could stick around for at least the next few games. Thus was born the disembodied spirit of evil known as the Guardian, who would indeed proceed to dog the Avatar’s footsteps all the way through Ultima IX. One might be tempted to view this seeming return to a black-versus-white conception of morality as a step back for the series thematically. But, as Garriott was apparently aware, the moral plot twists of the previous two games risked becoming a cliché in themselves if perpetuated indefinitely.

Then too, while Ultima VII would present a story carrying less obvious thematic baggage than the last games, that story would be executed far more capably than any of those others. For, as the most welcome byproduct of the new focus on specialization, Origin finally hired a real writing team.

The new head writer, destined to make a profound impact on the game, was an intriguingly multi-talented fellow named Raymond Benson. Born in 1955, he was a native of Origin’s hometown of Austin, Texas, but had spent the last decade or so in New York City, writing, directing, and composing music for stage productions. As a sort of sideline, he’d also dabbled in games, writing an adventure for the James Bond 007 tabletop RPG and writing three text-adventure adaptations of popular novels during the brief mid-1980s heyday of bookware: The Mist, A View to a Kill, and Goldfinger. Now, he and his wife had recently started a family, and were tired of their cramped Manhattan flat and the cutthroat New York theater scene. When they saw an advertisement from Origin in an Austin newspaper, seeking “artists, musicians, and programmers,” Benson decided to apply. He was hired to be none of those things — although he would contribute some of his original music to Ultima VII — but rather to be a writer.

When he crossed paths with the rest of Origin Systems, Benson was both coming from and going to very different places than the majority of the staff there, and his year-long sojourn with them proved just a little uncomfortable. Benson:

It was like working in the boys’ dormitory. I was older than most of the employees, who were 95 percent male. In fact, I believe less than ten out of fifty or sixty employees were over thirty, and I was one of them. So, I kind of felt like the old fart a lot of times. Most of the employees were young single guys, and it didn’t matter to them if they stayed at the office all night, had barbecues at midnight, and slept in a sleeping bag until noon. Because I had a family, I needed to keep fairly regular 8-to-5 hours, which is pretty impossible at a games company.

A snapshot of the cultural gulf between Benson and the average Origin employee is provided by an article in the company’s in-house newsletter entitled “What Influences Us?” Amidst lists of “favorite fantasy/science fiction films” and “favorite action/adventure films,” Benson chooses his “ten favorite novels,” unspooling an eclectic list that ranges from Dracula to The Catcher in the Rye, Lucky Jim to Maia — no J.R.R. Tolkien or Robert Heinlein in sight!

It’s precisely because of his different background and interests that Benson’s contribution to Ultima VII became so important. Most of the writing in the game was actually dialog, and deft characterization through dialog was something his theatrical background had left him well-prepared to tackle. Working with and gently coaching a team consisting of four other, less experienced writers, he turned Richard Garriott’s vague story outline, about the evil Guardian and his attempt to seize control of Britannia through a seemingly benign religious movement known as the Fellowship, into the best-written Ultima ever. The indelible Ultima tradition of flagrantly misused “thees” and “thous” aside, the writing in Ultima VII never grates, and frequently sparkles. Few games since the heyday of Infocom could equal it. Considering that Ultima VII alone has quite possibly as much text as every Infocom game combined, that’s a major achievement.

The huge contributions made by Raymond Benson and the rest of the writing team — not to mention so many other artists, programmers, and environment designers — do raise the philosophical question of how much Ultima VII can still be considered a Richard Garriott game, full stop. From the time that his brother Robert convinced him that he simply couldn’t create Ultima V all by himself, as he had all of his games up to that point, Richard’s involvement with the nitty-gritty details of their development had become steadily less. By the early 1990s, we can perhaps already begin to see some signs of the checkered post-Origin career in game development that awaited him — the career of a basically good-natured guy with heaps of money, an awful lot of extracurricular interests, and a resultant short attention span. He was happy to throw out Big Ideas to set the direction of development, and he clearly still relished demonstrating Origin’s latest products and playing Lord British, but his days of fussing too much over the details were, it seems, already behind him by the time of Ultima VII. Given a choice between sitting down to make a computer game or throwing one of his signature birthday bashes or Halloween spook houses — or, for that matter, merely playing the wealthy young gentleman-about-town in Austin high society more generally — one suspects that Garriott would opt for one of the latter every time.

Which isn’t to say that his softer skill set wasn’t welcome in a company in transition, in which tensions between the creative staff and management were starting to become noticeable. For the people on the front line actually making Ultima VII, working ridiculous hours under intense pressure for shockingly little pay, Garriott’s talents meant much indeed. He would swoop in from time to time to have lunch catered in from one of Austin’s most expensive restaurants. Or he would tell everyone to take the afternoon off because they were all going out to the park to eat barbecue and toss Frisbees around. And of course they were always all invited to those big parties he loved to throw.

Still, the tensions remained, and shouldn’t be overlooked. Lurking around the edges of management’s attitude toward their employees was the knowledge that Origin was the only significant game developer in Austin, a fast-growing, prosperous city with a lot of eager young talent. Indeed, prior to the rise of id Software up in Dallas, they had no real rival in all of Texas. Brian Martin, a scripter on Ultima VII, remembers being told that “people were standing in line for our jobs, and if we didn’t like the way things were, we could just leave.” Artist Glen Johnson had lived in Austin at the time Origin hired him to work in their New Hampshire office, only to move him back to Austin once again when that office was closed; he liked to joke that the company had spent more money on his plane fare during his first year than on his salary.

The yin to Richard Garriott’s yang inside Origin was Dallas Snell, the company’s hard-driving production manager, who was definitely not the touchy-feely type. An Origin employee named Sheri Graner Ray recounts her first encounter with him:

My interviews at Origin Systems culminated with an interview with Dallas Snell. He didn’t turn away from his computer, but sort of waved a hand in the general direction of a chair. I hesitantly took a seat. Dallas continued to type for what seemed to me to be two or three hours. Finally, he stopped, swung around in his desk chair, leaned forward, put one hand on his knee and the other on his hip, narrowed his eyes at me, and said, “You’re here for me to decide if I LIKE you.” I was TERRIFIED. Well, I guess he did, cuz I got the job, but I spent the next year ducking and avoiding him, as I figured if he ever decided he DIDN’T like me, I was in trouble!

Snell’s talk could make Origin’s games sound like something dismayingly close to sausages rolling down a production line. He was most proud of Wing Commander and Savage Empire, he said, because “these projects were done in twelve calendar months or less, as compared to the twenty-to-thirty-month time frame that previous projects were developed in!” Martian Dreams filled six megabytes on disk, yet was done in “seven calendar months!!! Totally unprecedented!!” Wing Commander II filled 15 megabytes, yet “the entire project will have been developed in eight calendar months!!!” He concluded that “no one, absolutely no one, has done what we have, or what we are yet still capable of!!! Not Lucasfilm, not Sierra, not MicroProse, not Electronic Arts, not anyone!” The unspoken question was, at what cost to Origin’s staff?

It would be unfair to label Origin Systems, much less Dallas Snell alone, the inventor of the games industry’s crunch-time culture and its unattractive byproduct and enabler, the reliance on an endless churn of cheap young labor willing to let themselves be exploited for the privilege of making games. Certainly similar situations were beginning to arise at other major studios in the early 1990s. And it’s also true that the employees of Origin and those other studios were hardly the first ones to work long hours for little pay making games. Yet there was, I think, a qualitative difference at play. The games of the 1980s had mostly been made by very small teams with little hierarchy, where everyone could play a big creative role and feel a degree of creative ownership of the end product. By the early 1990s, though, the teams were growing in size; over the course of 1991 alone, Origin’s total technical and creative staff grew from 40 to 120 people. Thus companies like Origin were instituting — necessarily, given the number of people involved — more rigid tiers of roles and specialties. In time, this would lead to the cliché of the young 3D modeller working 100-hour weeks making trees, with no idea of where they would go in the finished game and no way to even find out, much less influence the creative direction of the final product in any more holistic sense. For such cogs in the machine, getting to actually make games (!) would prove rather less magical than expected.

Origin was still a long way from that point, but I fancy that the roots of the oft-dehumanizing culture of modern AAA game production can be seen here. Management’s occasional attempts to address the issue also ring eerily familiar. In the midst of Ultima VII, Dallas Snell announced that “the 24-hour work cycle has outlived its productivity”: “All employees are required to start the day by 10:00 AM and call it a day by midnight. The lounge is being returned to its former glory (as a lounge, that is, without beds).” Needless to say, the initiative didn’t last, conflicting as it did with the pressing financial need to get the game done and on the market.

Simply put, Ultima VII was expensive — undoubtedly the most expensive game Origin had ever made, and one of the most expensive computer games anyone had yet made. Just after its release, Richard Garriott claimed that it had cost $1 million. Of course, the number is comically low by modern standards, even when adjusted for inflation — but this was a time when a major hit might only sell 100,000 units rather than the 10 million or so of today.

Origin had first planned to release Ultima VII in time for the Christmas of 1991, an impossibly optimistic time frame (impossibly optimistic time frames being another trait which the Origin of the early 1990s shares with many game studios of today). When it became clear that no amount of crunch would allow the team to meet that deadline, the pressure to get it out as soon as possible after Christmas only increased. Looking over their accounts at year’s end, Origin realized that 90 percent of their revenue in 1991 had come through the Wing Commander franchise; had Wing Commander II not become as huge a hit as the first installment, they would have been bankrupt. This subsidizing of Ultima with Wing Commander was an uncomfortable place to be, and not just for the impact it might have had on Lord British’s (alter) ego. It meant that, with no major Wing Commander releases due in 1992, an under-performing Ultima VII could take down the whole company. Many at Origin were surprisingly clear-eyed about the dangers which beset them. Mike McShaffry, a programmer and unusually diligent student of the company’s financial situation among the rank and file — unsurprisingly, he would later become an entrepreneur himself — expressed his concern: “The road ahead for us is a bumpy one. Many companies do not survive the ‘boom town’ growth phase that we have just experienced.”

Thus when Ultima VII: The Black Gate — the subtitle was an unusually important one, given that Origin had already authorized a confusingly titled Ultima VII Part Two using the same game engine — shipped on April 16, 1992, the whole company’s future was riding on it.

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Classic games, it seems to me, can be plotted on a continuum between two archetypes. At one pole are the games which do everything right — those whose designers, faced with a multitude of small and large choices, have made the right choice every time. Ultima Underworld, the spinoff game which Origin released just two weeks before Ultima VII, is one of these.

The other archetypal classic game is much rarer: the game whose designers have made a lot of really problematic choices, to the point that certain parts of it may be flat-out broken, but which nevertheless charms and delights due to some ineffable spirit that overshadows everything else. Ultima VII is the finest example of this type that I can think of. Its list of trouble spots is longer than that of many genuinely bad games, and yet its special qualities are so special that I can only recommend that you play it.

Any list of that which is confusing, infuriating, or just plain boring in Ultima VII must start with the inventory-management system. The drag-and-drop approach to same is brilliant in conception, but profoundly flawed in execution. You need to cart a lot of stuff around in this game — not just weapons and armor and quest items and money and loot, but also dozens of pieces of food to keep your insatiable characters fed on their journeys and dozens or hundreds of magic reagents to let you cast spells. All of this is lumped together in your characters’ packs as an indeterminate splodge of overlapping icons. Unless you formulate a detailed scheme of exactly what should go where and stick to it with the rigidity of a pedant, you’ll sometimes find it impossible to figure out what you actually have and where it is on your characters’ persons. When that happens, you’ll have to resort to finding a clear spot of ground and laying out the contents of each pack on it one by one, looking for that special little whatsit.

Keys belong to their own unique circle of Inventory Hell. Just a few pixels big, they have a particular tendency to get hopelessly lost at the bottom of your pack along with those leftover leeks you picked up for some reason in the bar last night. Further, keys are distinguished only by their style and color — the game does nothing so friendly as tell you what door a given key opens, even after you’ve successfully used it — and there are a lot of them. So, you never feel quite confident when you can’t open a door that you haven’t just overlooked the key somewhere in the swirling chaos vortex that is your inventory. If you really love packing your suitcase before a big trip, you might enjoy Ultima VII‘s inventory management. Otherwise, you’ll find it to be a nightmare.

The combat system is almost as bad. Clearly Origin, to put it as kindly as possible, struggled to adapt combat to the real-time paradigm. While you can assemble a party of up to eight people, you can only directly control the Avatar himself in combat, and that only under a fairly generous definition of “control.” You click a button telling your people to start fighting, whereupon everyone, friend and foe alike, converges upon the same pixel as occasional words — “Aargh!,” “To arms!,” “Vultures will pick thy bones!” — float out of the scrum. The effect is a bit like those old Warner Bros. cartoons where Wile E. Coyote and the Road Runner disappear into a cloud of arms and legs until one of them pops out victorious a few seconds later.

The one way to change this dynamic also happens to be the worst possible thing you can do: equipping your characters with ranged weapons. This will cause them to open fire indiscriminately in the vague direction of the aforementioned pixel of convergence, happily riddling any foes and friends alike who happen to be in the way full of arrows. In light of this, one can only be happy that the Avatar is the only one allowed to use magic; the thought of this lot of nincompoops armed with fireballs and magic missiles is downright terrifying. Theoretically, it’s possible to control combat to some degree by choosing from several abstract strategies for each character, and to directly intervene with the Avatar by clicking specific targets, but in practice none of it makes much difference. By the time some of your characters start deciding to throw down all their weapons and hide in a corner for no apparent reason, you just shrug and accept it; it’s as explicable as anything else here.

Thankfully, nothing else in the game is quite as bad as these two aspects, but there are other niggling annoyances. The need to manually feed your characters is prominent among them. There’s no challenge to collecting food, given that there are lots of infallible means of collecting money to buy it. The real problem is that those means are all so tedious. (I spent literally hours when I played the game marching back and forth from one end of the town of Britain to the other, buying meat cheap and selling it expensive, all so as to buy yet more meat to feed my hungry lot.) The need for food serves only to extend the length of a game that doesn’t need to be extended, and to do it in the most boring way possible.

But then, this sort of thing had always been par for the course with any Ultima, a series that always tended to leaven its inspired elements with a solid helping of tedium. And then too, Ultima had always been a little wonky when it came to its mechanics; Richard Garriott ceded that ground to Wizardry back in the days of Ultima I, and never really tried to regain it. Still, it’s amazing how poorly Ultima VII, a game frequently praised as one of the best CRPGs ever made, does as a CRPG, at least as most people thought of the genre circa 1992. Because there’s no interest or pleasure in combat, there’s no thrill to leveling up or collecting new weapons and armor. You have little opportunity to shape your characters’ development in any way, and those sops to character management that are present, such as the food system, merely annoy. Dungeons — many or most of them optional — are scattered around, but they’re fairly small while still managing to be confusing; the free-scrolling movement makes them almost impossible to map accurately on paper, yet the game lacks an auto-map. If you see a CRPG as a game in the most traditional sense of the word — as an intricate system of rules to learn and to manipulate to your advantage — you’ll hate, hate, hate Ultima VII for its careless mechanics. One might say that it’s at its worst when it actively tries to be a CRPG, at its best when it’s content to be a sort of Britannian walking simulator.

And yet I don’t dislike the game as much as all of the above might imply. In fact, Ultima VII is my third favorite game to bear the Ultima name, behind only Martian Dreams and the first Ultima Underworld. The reason comes down to how compelling the aforementioned walking simulator actually manages to be.

I’ve never cared much one way or the other about Britannia as a setting, but darned if Ultima VII doesn’t shed a whole new light on the place. At its best, playing this game is… pleasant, a word not used much in regard to ludic aesthetics, but one that perhaps ought to crop up more frequently. The graphics are colorful, the music lovely, the company you keep more often than not charming. It’s disarmingly engaging just to wander around and talk to people.

Underneath the pleasantness, not so much undercutting it as giving it more texture, is a note of melancholy. This adventure in Britannia takes place many years after the Avatar’s previous ones, and the old companions in adventure who make up his party are as enthusiastic as ever, but also a little grayer, a little more stooped. Meanwhile other old friends (and enemies) from the previous games are forever waiting in the wings for one last cameo. If a Britannia scoffer like me can feel a certain poignancy, it must be that much more pronounced for those who are more invested in the setting. Today, the valedictory feel to Ultima VII is that much more affecting because we know for sure that this is indeed the end of the line for the classic incarnation of Britannia. The single-player series wouldn’t return there until Ultima IX, and that unloved game would alter the place’s personality almost beyond recognition. Ah, well… it’s hard to imagine a lovelier, more affectionate sendoff for old-school Britannia than the one it gets here.

Yet even as the game pays loving tribute to the Britannia of yore, there’s an aesthetic sophistication about it that belies the series’s teenage-dungeonmaster roots. It starts with the box, which, apart from the title, is a foreboding solid black. The very simplicity screams major statement, like the Beatles’ White Album or Prince’s Black Album. Certainly it’s a long way from the heaving bosoms and fire-breathing dragons of the typical CRPG cover art.

When you start the game, you’re first greeted with a title screen that evokes the iconic opening sequence to Ultima IV, all bright spring colors and music that smacks of Vivaldi. But then, in the first of many toyings with the fourth wall, the scene dissolves into static, to be replaced by the figure of the Guardian speaking directly to you.

As you wander through Britannia in the game proper, the Guardian will continue to speak to you from time to time — the only voice acting in the game. His ominous presence is constantly jarring you when you least expect it.

The video snippet below of a play within the play, as it were, that you encounter early in the game illustrates some more of the depth and nuance of Ultima VII‘s writing. (Needless to say, this scene in particular owes much to Raymond Benson’s theatrical background.)

This sequence offers a rather extraordinary layer cake of meanings, making it the equal of a sophisticated stage or film production. We have the deliberately, banally bad play put on by the Fellowship actors, with its “moon, June, spoon” rhymes. Yet peeking through the banality, making it feel sinister rather than just inept, is a hint of cult-like menace. Meanwhile the asides of our companions tell us not only that the writers know the play is bad, but that said companions are smart enough to recognize it as well. We have Iolo’s witty near-breaking of the fourth wall with his comment about “visual effects.” And then we have Spark’s final verdict on the passion play, delivered as only a teenager can: “This is terrible!” (For some reason, that line makes me laugh every time.) No other game of 1992, with the possible exception only of the text adventure Shades of Gray, wove so many variegated threads of understanding into its writing. Nor is the scene above singular. The writing frequently displays the same wit and sophistication as what you see above. This is writing by and for adults.

For all of the cutting-edge programming that went into the game, it really is the writing that does the bulk of the heavy lifting in Ultima VII. And it’s here that this early million-dollar computer game stands out most from the many big-budget productions that would follow it. Origin poured a huge percentage of that budget not into graphics or sound but into content in its purest form. If not the broadest world yet created for a computer at the time of the game’s release, this incarnation of Britannia must be the deepest and most varied. Nothing here is rote; every character has a personality, every character has something all her own to say. The sheer scale of the project which Raymond Benson’s team tackled — this game definitely has more words in it than any computer game before it — is well-nigh flabbergasting.

Further, the writers have more on their minds than escapist fantasy. They use the setting of Britannia to ponder the allure of religious cults, the social divide between rich and poor, and even the representation of women in fantasy art, along with tax policy, environmental issues, and racism. The game is never preachy about such matters, but seamlessly works its little nuggets for thought into the high-fantasy setting. Ultima VII may lack the overriding moral message that had defined its three predecessors, but that doesn’t mean it has nothing to say. Indeed, given the newfound nuance and depth of the writing, the series suddenly has more to say here than ever before.

Because of how much else there is to see and do, the main plot about the Guardian sometimes threatens to get forgotten entirely. But it’s enjoyable enough as such things go, even if its main purpose often does seem to be simply to give you a reason to wander around talking to people. In the second half of the game, the plot picks up steam, and there are a fair number of traditional CRPG-style quests to complete. (There are also more personal “quests” among the populaces of the towns you visit, but they’re largely optional and hardly earth-shattering. They are, however, often disarmingly sweet-natured: getting the shy lovelorn fellow together with the girl he worships from afar… that sort of thing.) The game as a whole is very soluble as long as you take notes when you’re given important information; there’s no trace of a quest log here.

While a vocal minority of Ultima fandom decries this seventh installment for the perfectly justifiable reasons I mentioned earlier in this article, the majority laud it as — forgive the inevitable pun! — the ultimate incarnation of what Richard Garriott began working toward in the late 1970s. Even with all of its annoying aspects, it’s undoubtedly the most accessible Ultima for the modern player, what with its fairly intuitive mouse-driven interface, its reasonably attractive graphics and sound, and its relatively straightforward and fair main quest. Meanwhile its nuanced writing and general aesthetic sophistication are unrivaled by any earlier game in the series. If it’s not the most historically important of the main-line Ultima games — that honor must still go to the thematically groundbreaking Ultima IV — it’s undoubtedly the one most likely to be enjoyed by a player today.

Indeed, it’s been called the blueprint for many of the most popular epic CRPGs of today — games where you also spend much of your time just walking around and talking to a host of more or less interesting characters. That influence can easily be overstated, but that doesn’t mean there isn’t something to the claim. No other CRPG in 1992, or for some time thereafter, played quite like this one, and Ultima VII really does have at least as much in common with the CRPGs of today as it does with its contemporaries. On the whole, then, its hallowed modern reputation is well-earned.

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Its reception in 1992, on the other hand, was far more mixed than that reputation might suggest. Questbusters magazine, deploying an unusually erudite literary comparison of the type of which Raymond Benson might have approved, called it “the Finnegans Wake of computer gaming — a flawed masterpiece,” referring to its lumpy mixture of the compelling and the tedious. Computer Gaming World‘s longtime adventure reviewer Scorpia had little good at all to say about it. Perhaps in response to her negativity, the same magazine ran a second, much more positive review from Charles Ardai in the next issue. Nevertheless, he began by summing up the sense of ennui that was starting to surround the whole series for many gamers: “Many who were delighted when Ultima VI was released can’t be bothered to boot up Ultima VII, as though it goes without saying that the seventh of anything can’t possibly be any good. The market suddenly seems saturated; weary gamers, sure that they have played enough Ultima to last a lifetime, eye the new Ultima with suspicion that it is just More Of The Same.” Even at the end of his own positive review, written with the self-stated goal of debunking that judgment, Ardai deployed a counter-intuitive closing sentiment: “After seven Ultimas, it might be time for Lord British to turn his sights elsewhere.”

Not helping the game’s reception were all of the technical problems. It’s all too easy to forget today just how expensive it was to be a computer gamer in the early 1990s, when the rapid advancement of technology meant that you had to buy a whole new computer every couple of years — or less! — just to be able to play the latest releases. More so even than its contemporaries, Ultima VII pushed the state of the art in hardware to its limit, meaning that anyone lagging even slightly behind the bleeding edge got to enjoy constant disk access, intermittent freezes of seconds at a time, and the occasional outright crash.

And then there were the bugs, which were colorful and plentiful. Chunks of the scenery seemed to randomly disappear — including the walls around the starting town of Trinsic, thus bypassing the manual-lookup scheme Origin had implemented for copy protection. A plot-critical murder scene in another town simply never appeared for some players. Even worse, a door in the very last dungeon refused to open for some; Origin resorted to asking those affected to send their save file on floppy disk to their offices, to be manually edited in order to correct the problem and sent back to them. But by far the most insidious bug — one from which even the current edition of the game on digital-download services may not be entirely free — were the keys that disappeared from players’ inventories for no apparent reason. Given what a nightmare keeping track of keys was already, this felt like the perfect capstone to a tower of terribleness. (One can imagine the calls to Origin’s customer support: “Now, did you take all of the stuff out of all of your packs and sort it out carefully on the ground to make sure your key is really missing? What about those weeks-old leeks down there at the bottom of your pack? Did you look under them?”) Gamers had good cause to be annoyed at a product so obviously released before its time, especially in light of its astronomical $80 suggested retail price.

A Computer Gaming World readers’ poll published in the March 1993 issue — i.e., exactly one year after Ultima VII‘s release — saw it ranked as the respondents’ 30th favorite current game, not exactly a spectacular showing for such a major title. Wing Commander II, by way of comparison, was still in position six, Ultima Underworld — which was now outselling Ultima VII by a considerable margin — in a tie for third. It would be incorrect to call Ultima VII a flop, or to imply that it wasn’t thoroughly enjoyed by many of those who played it back in the day. But for Origin the facts remained when all was said and done that it had sold less well than either of the aforementioned two games after costing at least twice as much to make. These hard facts contributed to the feeling inside the company that, if it wasn’t time to follow Charles Ardai’s advice and let sleeping Ultimas lie for a while, it was time to change up the gameplay formula in a major way. After all, Ultima Underworld had done just that, and look how well that had worked out.

But that discussion, of course, belongs to history. In our own times, Ultima VII remains an inspiring if occasionally infuriating experience well worth having, even if you don’t normally play CRPGs or couldn’t care less about the lore of Britannia. I can only encourage all of you who haven’t played it before to remedy that while you wait for my next (and last) article about the game, which will look more closely at the Fellowship, a Britannian cult with an obvious Earthly analogue.

(Sources: the book Ultima: The Avatar Adventures by Rusel DeMaria and Caroline Spector; Origin Systems’s internal newsletter Point of Origin dated August 7 1991, October 25 1991, December 20 1991, February 14 1992, February 28 1992, March 13 1992, April 20 1992, and May 22 1992; Questbusters of July 1991 and August 1992; Computer Gaming World of April 1991, October 1991, August 1992, September 1992, and March 1993; Compute! of January 1992; online sources include The Ultima Codex interviews with Raymond Benson and Brian Martin, a vintage Usenet interview with Richard Garriott, and Sheri Graner Ray’s recollections of her time at Origin on her blog.

Ultima VII: The Black Gate is available for purchase on GOG.com. You may wish to play it using Exult instead of the original executable. The former is a free re-implementation of the Ultima VII engine which fixes some of its worst annoyances and is friendly with modern computers.)