5297. 'Food in the cities' means such things present in the interior parts of the natural mind. This is clear from the meaning of 'food' as all things that have a useful purpose, dealt with just above in 5293; and from the meaning of 'cities' as the interior parts of the natural mind. In the universal sense 'cities' means matters of doctrine known to the Church, see 402, 2268, 2449, 2451, 2712, 2943, 3216, 4491, 4493, but in a particular sense it means the interior parts of a person where matters of doctrine exist, or rather where truths joined to good exist. For the forms of truth and good existing with a person form a city so to speak, see 3584, which is why a person who has the Church within him is called 'the city of God'. The meaning that 'a city' has is similar to the meaning that 'a house' has. In a universal sense 'a house' means good; in a particular sense however it means a person, 3128, and in a specific sense it means his mind so far as goodness and truth are joined together there, 3538, 4973, 5023. Also a house with its rooms, surrounding buildings, and courtyards is a city in miniature.

[2] The interior parts of the natural mind are meant by 'cities' in Isaiah,

On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

Both forms of good and of truth present in the interior parts are meant by 'cities' in the Lord's parable in Luke,

He said to the one who used his mina to earn ten minas, Well done, good servant; because you have been faithful over a little, be over ten cities. And he said to the second who earned five minas, You also, be over five cities. Luke 19:11 and following verses.

The recommendation here therefore that they should store up food in cities and should guard it means that truths joined to good were to be stored away in the interior parts of the natural mind. When these truths and forms of good have been stored away there they are called remnants. These remnants are where a person's actual spiritual life resides, and they are what a person is nourished by spiritually whenever need and desire, that is, whenever spiritual famine, arises.

1388. The second kind of perception, as has been stated, is common to all, existing with angels to the height of perfection, and with spirits according to the particular character of each one; that is to say, they know the character of another as soon as he approaches, even when he does not say a word. It shows itself immediately by means of a certain remarkable influx. A good spirit is recognized not only from the goodness within him but also from the faith there, and from each word he uses as he is speaking, while a wicked spirit is recognized from his wickedness and unbelief, and from each word he uses as he is speaking. They are recognized so plainly that one could never be mistaken. Something similar occurs among men who likewise, from another person's gestures, looks, and speech, are sometimes able to know what he is thinking, even though something different is expressed in his speech. With man such knowledge is natural, but it has its origin in and receives its character from that which exists in spirits, and so from the spirit of the individual himself and from his communication with the world of spirits. This communicative perception from this source derives in the first place from the Lord's will that all goods should be communicable and that all people should be stirred by mutual love and so be happy. This being so, such perception reigns universally among spirits also.