Get good or get beaten: in praise of brutally hard games

In games like <em>DayZ, Dark Souls</em> and <em>XCOM</em>, there's an enormous sense of accomplishment involved in just not freezing to death or managing to stand up. Is it time for a hard games renaissance?

Some games are incredibly polite. If I’m running from the police in Bioshock: Infinite or I’m about to carry out some wanton imperialism in Call of Duty, and I just stop before a new fight starts nothing will change. The world will wait. In Skyrim if I decide I want to take my time and smell the flowers a bit before confronting the dragon that wants to burninate the countryside then he’ll wait. He won’t get bored and end the world while I’m cheerfully shouting fire at goats on a mountainside.

But not every game will stop the world for you. Indeed there are some games out there that, all things considered, don’t really seem to want to be your friend at all. In this era where games so often seem mollified in pursuit of universal appeal, or are simply so formulaic that gameplay is an afterthought, it is these mean, unwelcoming games that really tap into what playing a game should be all about.

One of the greatest examples of this is Dark Souls. This is a game that sneaked under the radar for a lot of players because, well, it’s not an easy sell. It’s the Nelson Muntz of video games. Players are confronted with a benighted, broken world, oozing with a sense of hostility. Everything here resents you, even the art style. You are small, you are gaunt and you are filthy. At the start of the game you struggle under the weight of your own weapons. The enemies don’t and most of them, and indeed the weapons they wield, are bigger than you.

My first experience with the game was a humbling one. Starting out, getting to grips with the controls, failing to do so, and then being killed, often. The bosses, the traps, even the regular bad guys, approach them casually and die. There’s an unwritten rule of games design, the scrunty little enemies, the skeletons, the zombies, the first level boss, they aren’t supposed to be hard. They aren’t meant to win. Apparently nobody explained this to the developers of Dark Souls.

Dark Souls was every bit the bully. It would not just find brutish and ruthless ways to win. It would seem pleased with itself for doing it. It would put me back where I started from and bring all the enemies back just because I zigged when I meant to zag and a dragon ate my face.

A strange thing happens with a game like that, you hate it, but you respect it, you want to master it, you want to beat it. Beating a game used to be difficult. For years, in keeping with their coin operated arcade heritage, games were not meant to be beaten. You got as far as you could, you ran out of lives, and you tried again. Dark Souls does not confront the player with a Game Over screen, but it feels no compunction about slapping you back down every time you try to stand back up.

Cruel and unusual punishment is not the preserve of nightmarish Japanese imports; there have been recent developments in western gaming also towards tougher games too.

The recent XCOM remake caused a stir because in a marketplace full of games where your team is largely invincible outside the perilous world of the cut-scene, it brought permanent character death and an ironman mode. Ironman play-throughs for games are something that plenty of people attempt, no reloading a save if something goes wrong and if you die, game over; but it is very rare to see it actually coded into the game in this way. By placing it there, in plain sight, XCOM was extending a challenge. Dangling it there to see who had the moxie.

XCOM is an interesting idea, a turn-based squad combat game wrapped in a flexible narrative about an alien invasion. The combat compares more closely to board games than similar video games. Even a quarter century ago games like Rebelstar Raiders and Laser Squad, from which the modern XCOM can trace a direct ancestry, were more nuanced in many ways, featuring more complex systems even back on a 48k Spectrum. The modern form is unencumbered, faster, and for the characters involved often deadlier. Where the complexity of earlier XCOM and other turn based strategy games allowed a player to outfox the AI, in the simple mechanics of the new XCOM there are fewer places to hide.

What XCOM brings to the table is a game where you can see characters created, levelled up, trained, customised, and ultimately killed over the course of the story. Every loss will be felt to a greater or lesser extent and unlike even Dark Souls; too much failure will lose you the game. A campaign of play lasting many hours may have to be binned and restarted.

In the grand scheme of things however it is impossible to talk about games that hate the player without referring to the Arma series and its phenomenally popular zombie survival spinoff, DayZ.

The Arma series is an infantry combat simulator developed alongside the Virtual Battle Space software which various militaries around the world use for training. It has always been, in its own right, a very challenging game and the latest iteration, currently in alpha, shows that this has not changed. The difficulty in Arma 2: Operation Arrowhead, the most recent finished version, is mitigated by a forgiving desert landscape in which enemies are easy to spot and a setting where you employ state of the art military gear against rebels and insurgents who are outgunned in all areas. You feel protected, superior.

However what happens to that difficulty level when Arma 2 becomes a persistent multiplayer zombie game? When you are washed up on a beach at an unknown location armed with a pistol, a small amount of supplies and a fistful of signal flares? When death for your character is permanent, when anybody you meet could murder you on the spot on the off chance you’ve got something to eat, when any supplies and weapons have to be searched for in zombie infested buildings, and you can freeze to death, and you can bleed to death, and the nights so dark you can’t see ten metres in front of you.

What you get is probably the most systemically difficult game ever made. Not in a cheap way but in the way you are always under threat, danger is always there in the game, and even when you do get a moment of calm you’re just getting nearer to death by starvation or cold. This could just be a miserable experience and in some ways it is, but at the same time the difficulty sweetens the victories. Successfully finding the North Star in the realistically mapped night sky and navigating to somewhere you actually wanted to go across the huge map feels like an accomplishment, creeping past a few zombies to search a building carries more of a concentrated buzz than an entire Splinter Cell game, finding a fresh corpse potentially laden with supplies is like being a kid right before Christmas. Until it turns out that somebody with a hunting rifle has been lying in a hedge two hundred metres away, watching the body, waiting for somebody to take the bait. And then you get to start over again.

Not every game needs to be so brutal, but it is good that such games exist. Games that test players, that demand their players either get good or get beaten, these are good things, they improve us.

With DayZ, Dark Souls and XCOM all proving to be popular because of, rather than in spite of, their difficulty level it begs the question if hard games could be due for a comeback.
 

In Dark Souls, even the art style seems to resent you.

Phil Hartup is a freelance journalist with an interest in video gaming and culture

KEVIN C MOORE
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Notes from a small island: the fraught and colourful history of Sicily

Sicily: Culture and Conquest at the British Museum.

When a gun was fired a hundred metres or so from the Sicilian piazza where we were eating, my reaction was to freeze, fall to my knees, and then run for cover in a colonnade. As I peered back into the square from behind a column, I expected to see a tangle of overturned chairs and china but I watched instead as the freeze-frame melted into normality. I retrieved my shoe from the waiter.

I should not have been surprised by how coolly everyone else handled what I was inclined to call “the situation”. The Sicilians have had 4,000 years in which to perfect the art of coexistence, defusing conflict with what strikes outsiders as inexplicable ease, rendering Sicily one of the most culturally diverse but identifiable places on the planet. Still, having visited “Sicily: Culture and Conquest” at the British Museum, I feel vindicated. There may be no Cosa Nostra in this exhibition, which charts the island’s history from antiquity to the early 13th century, but that doesn’t mean there is no simmering conflict. Like Lawrence Durrell, who described Sicily as “thrown down almost in mid-channel like a concert grand” and as having “a sort of minatory, defensive air”, I felt the tension beneath the bliss that has characterised Sicily for many centuries.

The “barbarians”, wrote the Greek historian Thucydides, moved to Sicily from Iberia (Spain), Troy and Italy before the Phoenicians and Greeks settled there in the 8th century BC – the time of Homer, whose Odyssey provided a useful guide to some of the more threatening features of the landscape. The giant, sea-lying rocks off the east coast were the boulders that the one-eyed Polyphemus hurled at Odysseus’s ship; the phrase “between Scylla and Charybdis” referred to the Strait of Messina that divides Sicily from the mainland; Lake Pergusa, in the centre of the island, was the eerie spot whence Hades snatched Persephone and carried her down to the underworld.

It is a delight to behold the British Museum’s case full of terracotta figurines of Persephone, Demeter and their priestesses, some of thousands uncovered across Sicily, where the Greeks established the cult of these goddesses. The Phoenicians introduced their
own weather god, Baal Hammon, and the indigenous Sicilians seem to have accepted both, content that they honoured the same thing: the island’s remarkable fecundity.

The early Sicilians were nothing if not grateful for their agriculturally rich landscapes. As early as 2500 BC, they were finding ways to celebrate their vitality, the idea being that if the soil was fertile, so were they. On a stone from this period, intended as a doorway to a tomb, an artist has achieved the near impossible: the most consummate representation of the sexual act. Two spirals, two balls, a passage and something to fill it. The penis is barely worth mentioning. The ovaries are what dominate, swirling and just as huge as the testicles beneath them. We see the woman from both inside and out, poised on two nimble, straddling legs; the man barely figures at all.

Under the Greeks in the 5th century BC, it was a different story. Although many of Sicily’s tyrants were generous patrons of the arts and sciences, theirs was a discernibly more macho culture. The second room of the exhibition is like an ode to their sporting achievements: amid the terracotta busts of ecstatic horses and the vase paintings of wild ponies bolting over mounds (Sicily is exceptionally hilly) are more stately representations of horses drawing chariots. These Greek tyrants – or rather, their charioteers – achieved a remarkable number of victories in the Olympic and Pythian Games. Some of the most splendid and enigmatic poetry from the ancient world was written to celebrate their equestrian triumphs. “Water is best, but gold shines like gleaming fire at night, outstripping the wealth of a great man” – so begins a victory ode for Hiero I of Syracuse.

But what of the tensions? In 415BC, the Athenians responded to rivalries between Segesta and Syracuse by launching the Sic­ilian expedition. It was a disaster. The Athenians who survived were imprisoned and put to work in quarries; many died of disease contracted from the marshland near Syracuse. There is neither the space nor the inclination, in this relatively compact exhibition, to explore the incident in much depth. The clever thing about this show is that it leaves the historical conflicts largely between the lines by focusing on Sicily at its height, first under the Greeks, and then in the 11th century under the Normans – ostensibly “the collage years”, when one culture was interwoven so tightly with another that the seams as good as disappeared. It is up to us to decide how tightly those seams really were sewn.

Much is made of the multiculturalism and religious tolerance of the Normans but even before them we see precedents for fairly seamless relations between many different groups under the 9th-century Arab conquerors. Having shifted Sicily’s capital from Syracuse to Palermo, where it remains to this day, the Arabs lived cheek by jowl with Berbers, Lombards, Jews and Greek-Byzantine Sicilians. Some Christians converted to Islam so that they would be ­exempt from the jizya (a tax imposed on non-Muslims). But the discovery of part of an altar from a 9th-century church, displayed here, suggests that other Christians were able to continue practising their faith. The marble is exquisitely adorned with beady-eyed lions, frolicsome deer and lotus flowers surrounding the tree of life, only this tree is a date palm, introduced to Sicily – together with oranges, spinach and rice – by the Arabs.

Under Roger II, the first Norman king of Sicily, whose father took power from the Arabs, the situation was turned on its head. With the exception of the Palermo mosque (formerly a Byzantine church, and before that a Roman basilica), which had again become a church, mosques remained open, while conversion to Christianity was encouraged. Roger, who was proudly Catholic, looked to Constantinople and Fatimid Egypt, as well as Normandy, for his artistic ideas, adorning his new palace at Palermo and the splendidly named “Room of Roger” with exotic hunting mosaics, Byzantine-style motifs and inscriptions in Arabic script, including a red-and-green porphyry plaque that has travelled to London.

To which one’s immediate reaction is: Roger, what a man. Why aren’t we all doing this? But an appreciation for the arts of the Middle East isn’t the same thing as an understanding of the compatibilities and incompatibilities of religious faith. Nor is necessity the same as desire. Roger’s people – and, in particular, his army – were so religiously and culturally diverse that he had little choice but to make it work. The start of the Norman invasion under his father had incensed a number of Sicily’s Muslims. One poet had even likened Norman Sicily to Adam’s fall. And while Roger impressed many Muslims with his use of Arabic on coins and inscriptions, tensions were brewing outside the court walls between the
island’s various religious quarters. Roger’s death in 1154 marked the beginning of a deterioration in relations that would precipitate under his son and successor, William I, and his grandson William II. Over the following century and a half, Sicily became more or less latinised.

The objects from Norman Sicily that survive – the superb stone carvings and multilingual inscriptions, the robes and richly dressed ceiling designs – tell the story less of an experiment that failed than of beauty that came from necessity. Viewing Sicily against a background of more recent tensions – including Cosa Nostra’s “war” on migrants on an island where net migration remains low – it is perhaps no surprise that the island never lost its “defensive air”. Knowing the fractures out of which Sicily’s defensiveness grew makes this the most interesting thing about it. 

Daisy Dunn’s latest books are Catullus’ Bedspread and The Poems of Catullus (both published by William Collins)

“Sicily” at the British Museum runs until 14 August

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism