For Copernicus, Heliocentrism's mathematical significance is greater than that of philosophy and religion, while for Bruno, on the contrary, Heliocentrism has a deeper significance of philosophy and magic religion. Although Copernicus suggested that Heliocentrism might not be influenced too much by Hermes' magic tradition, Bruno insisted on Heliocentrism in order to push Copernicus' scientific work back to the pre-scientific stage and return it to Hermes' magic tradition. Accordingly, Bruno interpreted Heliocentrism as a sacred hieroglyph, which was a symbol of the revival of magical religions in ancient Egypt ([1], 172- 175). The reason why The Sun of Copernicus has such apocalyptic features is a harbinger of religious revival in ancient Egypt, largely because the idea of universal sympathy in Hermes magic tradition advocated by Bruno played an important role in it. It is this idea that makes Bruno firmly believe that the underground world can be changed through the transformation of the paradise world. The holy light of the sun lives in the center of the universe, shining on everything, dispelling darkness and welcoming light. Accordingly, the ancient Egyptian magic religion in the underground world will replace the dark and ignorant religion and realize the revival. It can be seen that these are consistent with Bruno's original intention of religious reform and social reform.

The exposition of earthquakes in Copernicus and Heliocentrism was also supported by Bruno. In Yates' view, Bruno's acceptance of Copernicus' theory of earth movement is based on animism in the magical tradition, that is, "the nature of everything is the reason for its movement ... the movement of the earth and celestial bodies is consistent with the nature existing in its soul" ([1], p. 267). The universe is unified, the earth is a part of the universe, and the movement of celestial bodies also shows the inevitability and rationality of the earth's movement. Only by exercising can the earth be constantly renewed and regenerated.

Later, another reason why Bruno was highly respected in the study of the history of science was that Bruno further developed the theory of "countless worlds in the infinite universe" and abandoned the Ptolemaic view that the world was closed and limited. But Yates believes that Bruno did not put forward the view that there are countless worlds in the infinite universe from the so-called "science" point of view. On the contrary, he pushed people's view of nature back to the Hermes tradition, making nature a sacred hieroglyph, representing the infinity of the sacred universe ([1], page 270). Among them, "the infinity of the universe" is closely related to the ideas of pantheism, animism and cosmic induction in Hermes magic tradition, which embodies the overall influence of Hermes magic tradition on Bruno's thought.

Although there is no specific concept of infinity in Hermes tradition, the influence of Hermes magic tradition is still subtle in the process of Bruno's generation of the above concept. Hermeneutics claims: "God's perfection is the reality of all things, tangible and intangible, perceptual and inferential ... any existence is God, and God is everything", "If there is space outside the world, it must be full of spiritual existence, and this existence is the sacredness of God", "God's field is everywhere and has no boundaries" ([65433] Therefore, Bruno firmly believes in the existence of divinity. In Bruno's view, as a great miracle created by God, human beings should realize their own divine origin. Only in the process of understanding the infinite universe can people realize the infinity of divinity.

Yates also stressed that in Bruno's place, "the universe is Yunus, and God activates Yunus with mysterious induction like a magician. This is the embodiment of a great miracle. As a magician, you must expand your power to infinity, so as to reflect the accident of this great miracle "([1], p. 274). Moreover, Yates also cited Bruno's example of ancient Egyptian wisdom pedigree to demonstrate that, in Bruno's view, the infinite universe of Copernicus, Heliocentrism and Lucretius is the expansion of ancient Egyptian wisdom, and he adopted his view because all these will herald the revival of magical religion in ancient Egypt, which is the extension and continuation of Hermes' traditional thought ([1], p. 276).

Bruno's infinite theory of the universe further extends to the philosophical level, that is, "one and the same" (everything is one). Yates believes that Bruno's expansion from infinite theory to "one is the same" can also be regarded as leading philosophy to magic to a great extent. Through the concept of "one", he further expounded the viewpoint that "a magician can know the whole nature by relying on the mysterious induction of everything". Therefore, Yates believes that although Bruno's thought seems to be chaotic, it can still reveal that his philosophy and religious views are consistent on the whole. Bruno's strong religious consciousness makes his philosophy not only a religious belief, but also a kind of magic. It can be said that Bruno's philosophy combines religious belief and magic. In his eyes, magic can be an effective tool to promote the all-round development of religious reform. ([1], pp. 276-388).

Accordingly, Bruno's insistence on Copernicus Heliocentrism and the development of the infinite theory of the universe reflect his enthusiasm for religious reform and his desire to acquire infinite knowledge through Hermes magic. It is these that freed him from the imprisonment of Christian mysticism and instead accepted and respected non-Christian Hermes mysticism as the basis of his philosophy. Although Bruno's thought absorbed many ancient Greek philosophical thoughts, and Hermes mysticism itself was a kind of harmonious thought, in Yates' view, the axis of Bruno's thought was still the Hermes magic tradition in ancient Egypt. No matter what kind of thoughts he accepted, they all have the dual significance of philosophy and religion, and they all belong to the ideal of Hermes' religious reform.