The Day the Sun Stood Still

Chapter 7 of Zecharia Sitchin’s The Lost Realms

If in spite of all this, the reader still finds it difficult to accept the inevitable conclusion, that there had indeed been an Old World type civilization in the Andes circa 24000 BC, there is additional evidence.

Completely ignored by scholars as a valid clue has been the repeated statement in the Andean legends that there occurred a frightening darkness in long-ago times. No one has wondered whether this was the same darkness—the non-appearance of the sun when it was due—of which the Mexican legends speak in the tale of Teotihuacan and it’s pyramids. For if there had indeed been such a phenomenon, that the sun failed to rise and the night was endless, then it would have been observed throughout the Americas.

The Mexican collective recollections and the Andean ones seem to corroborate each other on this point, and thus uphold the veracity of each other, as two witnesses to the same event.

But if even this is not convincing enough, we will call upon The Bible in evidence, and upon none other than Joshua to be the witness.

According to Montesinos and other chroniclers, the most unusual event took place in the reign of Titu Yupanqui Pachacuti II, the fifteenth monarch in Ancient Empires times. It was in the third year of his reign, when "good customs were forgotten and people were given to all manner of vice," that "there was no dawn for twenty hours." In other words, the night did not end when it usually does and sunrise was delayed for twenty hours. After a great outcry, confession of sins, sacrifices, and prayers, the sun finally rose.

This could not have been an eclipse: it was not that the shining sun was obscured by a shadow. Besides, no eclipse lasts so long, and the Peruvians were cognizant of such periodic events. The tale does not say that the sun disappeared; it says that it did not rise—"there was no dawn"-- for twenty hours.

It was as though the sun, wherever it was hiding, suddenly stood still.

If the Andean recollection is true, then somewhere else—on the opposite side of the world—the DAY had to last just as long, not ending when it should have ended, but lasting some twenty hours longer.

Incredibly, such an event is recorded, and in no better place than in The Bible itself. It was as the Israelites, under the leadership of Joshua, had crossed the Jordan River into their Promised Land and had successfully taken the fortified cities of Jericho and Ai. It was then that all the Amorite kings formed an alliance to put up a combine force against the Israelites. A great battle unsued in the valley of Ajalon, near the city of Gibeon. It began with an Israelite night attack that put the Canaanites into flight. By sunrise, as the Canaanite forces regrouped near Beth-Horon, the Lord God cast down great stones from Heaven upon them…and they died; there were more of them who had died from the hailstones than those who the Israelites slew with the sword.

Then Joshua spoke to Yahweh,

On the day when Yahweh delivered the Amorites

unto the children of Israel, saying:

"In the sight of the Israelites,

let the sun stand still in Gibeon

and the Moon in the valley of Ajalon."

And the sun stood still and the Moon stayed

Until the people had avenged themselves of the enemies,

Indeed, it is all written in the Book of Jashar;

The sun stood still in the midst of the skies

And it hastened not to go down

about a whole day.

Scholars have struggled for generations with this tale in Chapter 10 of the Book of Joshua. Some discount it as mere fiction, others see in it echoes of a myth; still others seek to explain it in terms of an unusually prolonged eclipse of the sun. But are not only such long eclipses unknown; the tale does not speak of the disappearance of the sun. On the contrary, it relates to an event when the sun continued to be seen, to hang on in the skies, for—"about a whole day"—say, twenty hours?

The incident, whose uniqueness is recognized in The Bible ("There was no day like that before or after"), taking place on the opposite side of the Earth relative to the Andes, thus describes a phenomenon that was the opposite of what had happened in the Andes. In Canaan, the sun did not set for some twenty hours; in the Andes, the sun did not rise for the same length of time.

Do not the two tales, then, describe the same event,

and by coming from different sides of the Earth attest to its factuality?

What the occurrence was is still a puzzle. The only Biblical clue is the mention of the great stones falling from the skies. Since we know that the tales describe not a standstill by the sun (and Moon), but a disruption of the Earth’s rotation on it's axis, a possible explanation is that a comet had come too close to Earth disintegrating in the process. Since some comet’s orbit the sun in a clockwise direction that is opposite to the orbital direction of the Earth and the other planets, such a kinetic force could have conceivably counteracted temporarily the Earth’s rotation and slowed it down.

Whatever the precise cause of the phenomenon, what we are concerned with here is it’s timing. The generally accepted date for The Exodus has been the thirteenth century BC (circa 1230 BC) and scholars who argued for a date earlier by some two centuries found themselves in a minority.