But then, according to this logic, also the fondative myth of Rome (Romulus who traces the furrow of Rome) would be atemporal.
What if the Parable of Sower is alluding to a precise sowing, the fondative act of a new city, for example, the new Jerusalem after the his complete destruction? The farmer going out to sow may allegorize God himself going out from the his Temple (being destroyed) to sow in a new sowing :
For example, the Romans invented the anti-fondative myth of Carthago: the spilling of salt on the his soil is symbolically a wish of the his future not-recostruction.A farmer went out to sow his seed.
I am not an expert of the foundative myths of the ancient cities, but often, I think, the agrarian world plays a role (for example, how the city of Atene was founded).
So, for example, the myth of Romulus who kills Remus just when Rome is founded: we see also in the Parable of Sower the presence of the evil enemy who threatens the sowing just during the his execution.
In this way, I would like to prove that all these allusions to the agrarian world work as a reference to the foundative myth of Aelia Capitolina by the Christians: viz, ''Mark'' hoped that the new earthly Jerusalem was founded by true Christians.
The enemy who threatens just this future new foundation shows himself in advance:
Simon Magus is the ''standing one''. So the sense would be: just when the new sowing is going to be realized, the heresy is already there, ready to threaten the purity of the Church.When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains
thoughts?