he was merely fulfilling his role in achieving God's prophecies. An angel takes up Pilate's severed head to heaven; Procula dies of joy when she sees the angel receive her husband, and the two are buried together. In the apocryphal Acts of Paul (c. 160 CE), Pilate's wife is baptized by Paul the Apostle and quickly shows signs of sainthood. The Evangelium Gamalielis, possibly of medieval origin and preserved in Arabic, Coptic, and Ge'ez (Ethiopic), Pilate is crucified for being a Christian and Procla weeps at the foot of his cross; however, he is miraculously rescued and the two are baptized by a light from heaven. Pilate is then executed by beheading, and Procla, not present at the beheading, is found to have died on the same day as her husband. The Martyrium Pilati, possibly of medieval origin and preserved in Arabic, Coptic, and Ge'ez, opens with a portrayal of the now Christian Procula's charital actions. The text ends with Pilate's wife and Pilate, as well as their two children, being crucified twice, once by the Jews and once by Tiberius, for their faith. In the "Book of the Cock", a Late-Antique apocryphal passion Gospel only preserved in Ge'ez, but clearly translated from an Arabic source, Procla () enters Pilate's court with her daughters Dorta and Mäkara, who are deaf and mute, when Jesus is brought to Pilate. Jesus cures the daughters of their deafness and muteness, and, after speaking to her sisters and her brother's wife, Procla petitions Pilate to release Jesus. Procla and the other members of Pilate's family declare they are ready to die for Jesus. She writes a letter to the Jewish leaders saying that Jesus is the son of God, but Jesus picks up the letter and it changes to say that Procla is blessed and will be rewarded. This book enjoys "a quasi-canonical status" among Ethiopian Christians to this day and continues to be read beside the canonical gospels during Holy Week. Later legends The early ninth century Old Saxon poem Heliand, a rhyming harmonization of the gospels, portrays the dream of Pilate's wife as coming from Satan, who fears that if Christ is crucified Hell will become empty of sinners. This portrayal followed a common interpretation of the dream in Western Christianity, which can be found in the works of Hrabanus Maurus (c. 780–856), Bernard of Clairvaux (1290–1153), and others. In the Slavonic