The patient standing bent forward is to stretch the trunk backward.

The patient places himself upon the foot-board of the apparatus with his legs against the cushioned cross-bar, which is to be so adjusted that it touches the upper third of the thigh. After the leather-straps have been put on, the hands are pressed to the sides, and the thumbs should hold the straps so that they do not slide upward. That the straps may be easily put on and taken off, the lever of the apparatus is fastened in an horizontal position by a catch. During inspiration the upper part of the body is bent backward 45° without removing the thigh from the crossbar or bending the knees; during expiration the patient bends as far as possible forward.

Effect: on a number of muscles at the back of the body from the neck down to the calves.

As some of us squat, shove, and crunch our way toward new resolutions — while others arrive at the relieving conclusion that their Christmas kettlebell purchase makes for the perfect doorstop — we might wonder, with gratitude or suspicion, why and when gym going became such a widespread phenomenon. Long before Muscle Beach, tubs of whey protein powder, or the distinct grade of shame that emanates from an unused fitness club card, Dr. Gustaf Zander (1835–1920) was helping his pupils tone their pecs in his Stockholm Mechanico-Therapeutic Institute.

Of course, ritualized group fitness is nothing new: Ancient Greece had gymnasia; the Haudenosaunee (Iroquois Confederacy) trained through the game now called lacrosse (one of many intersections between fitness and colonialism); and physical regimens have been encouraged or required by nearly every empire and religion in recorded history. Zander’s contribution and revolution came in the form of resistance training and muscle-group-isolating exercises using specialized machinery, precursors to those contemporary contraptions built from welded metal frames, rubber resistance bands, and stacking steel plates.

In his 1894 treatise on “medico-mechanical gymnastics”, Zander discusses his system as if administering a regimen of medication. “The prescription [of exercise] is methodically composed according to the needs and condition of the patient.” And the regimen worked. As Sven Lindqvist records, Zander’s success swelled at an anabolic rate. Having opened his first institute in 1865 with twenty-seven machines, by 1877 “there were fifty-three different Zander machines in five Swedish towns”. And not long after, Zander reinvented himself professionally. Once a lecturer in gymnastics at Stockholm’s Karolinska Institute, he soon became an international fitness entrepreneur, exporting equipment to Russia, England, Germany, and Argentina.

The history of the modern work out is inseparable from the history of work. In the late-nineteenth century, concerns related to occupational health and on-the-job injuries came to the fore during discussions among ergonomically-oriented physicians. Zander marketed his machines as safeguards against “a sedentary life and the seclusion of the office”, promising “increased well-being and capacity for work”. In a sense, his machines offset injuries caused by other machines: advances in mechanization created new forms of labor divorced from physical exertion. One had to work out to remain physically capable of performing further work in the office.

As Carolyn Thomas (formerly de la Peña) traces, in her history of “Cybex Space”, adapted from a larger project on machines and bodies, Zander’s project began under the auspices of Sweden’s welfare state. His research was government funded and the gyms accessible to all. After winning a design award at the 1876 Centennial and International Exposition in Philadelphia, he pivoted from a focus on general public “health” to furnishing “elite health spas” and private institutes with his “fitness” machines. “In mechanized workouts”, writes Thomas, “white-collar Americans pumped up their own superiority. By declaring that ‘fitness’ equaled a perfectly balanced physique, rather than the ability to perform actual physical tasks, body power was shifted from laborers to loungers.”

The images collected below come from a catalogue distributed by “Görransson’s mekaniska verkstad”, a gymnastics equipment company, and are reproduced in a book published by Dr. Alfred Levertin on Dr. G. Zander’s Medico-Mechanische Gymastik (1892). Aside from the shock of seeing the gymgoers’ choice of athletic wear (thick three-piece suits with pocket watches affixed on chains), there is something uncanny about the marked lack of exertion displayed on Zander’s patients’ faces. As Thomas explains, unlike contemporary Peloton and Crossfit leaderboards, which prioritize competition and reward individual effort, Zander’s technology was marketed as a passive activity — with some devices even driven by steam, gasoline, or electricity. All one had to do was connect their body to the machine and it would do the work for them. . . or so they were told.

I want to briefly address the discussion as a GOG representative. The Sowilo rune is part of my cultural and historical heritage. As a Pole, I am fully aware of both its history and the sensitivities surrounding it. Its use in this promotion was intended solely as a reference to the sun, which is central to the game being promoted.

What was displayed in several devices as doppelrune is out of our control. ᛋ was displayed as ϟ on several devices. We should pay more attention to checking it on a different systems and devices. I also recognize that placing two such runes next to each other could create an unfortunate association with symbols used by the Nazi regime. This was noticed before distribution, and out of respect for local sensitivities, the material was not sent to the German community.

At the same time, I do not believe that symbols with a history spanning more than a thousand years should be defined solely by their misuse in the modern history. Allowing that would mean accepting that those who corrupted these symbols now own their meaning.

As a Pole, I have every reason to treat this history with seriousness and respect. Precisely because of that, I reject any suggestion that this promotion carried an extremist message. It did not. It was a reference to the historical symbol of the sun, nothing more.