777. And upon his horns ten diadems, signifies power from appearances of truth in abundance. This is evident from the signification of "horns," as being power (of which just above); also from the signification of "ten," as being much, thus also abundance (See above, n. 675); also from the signification of "diadems," as being truths in the ultimate of order, which are the truths of the sense of the letter of the Word (See above, n. 717). Appearances of truth are also meant, because the truths of the sense of the letter of the Word are for the most part appearances of truth; and by means of these apparent truths of the Word those who are meant by this "beast" have their power. These are such as confirm by reasonings the separation of faith from life. For the truths of the sense of the letter of the Word, which are appearances of truth, and which they connect by reasonings so as to make them to appear like genuine truths, are what are here signified by "diadems." But when these have been connected by reasonings from falsities and fallacies they are no longer apparent truths but truths falsified, and thus falsities; according to what was illustrated above (n. 719) from the apparent progression of the sun. Upon the heads of the dragon there appeared seven diadems, but upon the horns of the beast ten diadems, because "the head of the dragon" signifies the knowledge [scientia] of the holy things of the Word which are falsified and adulterated, thus apparent truths which are the truths of the sense of the letter of the Word; while the "horns" signify their much power when these are connected and confirmed by reasonings from the natural man. Yet this much power is not from the reasonings, but through the reasonings from the truths of the sense of the letter of the Word.

135. And thou holdest My name, signifies the acknowledgment of the Divine in the Human of the Lord, as well as all things of love to Him and faith in Him. This is evident from what has been shown above about the signification of the "name" of Jehovah, Lord, and Jesus Christ n. 102. By the Lord's "name" in the Word is meant primarily the acknowledgment of the Divine in His Human, because all things of love and faith are from that; for Divine goods which are of love, and Divine truths which are of faith, proceed from no other source than from the Lord alone; and these cannot flow in with man unless he thinks of the Lord's Divine at the same time that he thinks of His Human; nor is His Divine separate from the Human, but it is in the Human (as may be seen above, n. 10, 26, 49, 52, 77, 97, 113, 114). I can aver, from all experience of the spiritual world, that no one is in the truths of faith and in the goods of love except he who thinks of the Lord's Divine at the same time that he thinks of His Human; as also that no one is spiritual, or is an angel, unless he has been in that thought and consequent acknowledgment in the world. Man must needs be conjoined to the Divine by his faith and love in order to be saved; and all conjunction is with the Lord; and to be conjoined to His Human only, and not to His Divine at the same time, is not conjunction; for the Divine saves, but not the Human apart from the Divine. (That the Human of the Lord is Divine, see The Doctrine of the New Jerusalem 280-310.)