364 ÉTIENNE NODET nected with the Temple festival and its huge crowds of pilgrims. For Josephus (War 6 :423-425) and the Rabbinic tradition (m.Pes 9 :5), the slaughtering of the Passover lambs had to be done in the Temple, because that was the procedure at Josias’ Passover (2 Chr 35,1.14), but other customs are mentioned, especially in Galilee (m.Pes 10 :3). For Al-Biruni’s “cave-dwellers”, it simply has to be performed within the Land of Israel. A Passover celebration was practiced by some Christians, of whom the best known are the “Quartodecimans”. Their name indicates that they were celebrating Passover on Nisan 14th. Eusebius tells us (HE 5.24.3-6) that they resided in Asia Minor. They used to celebrate the Passover “according to the Gospel”, in keeping with the tradition of John and his disciple Polycarp, the bishop of Smyrna 36. Their Passover was held at night and it lasted until 3 a. m., that is, immediately after the Jewish Passover meal. Epiphanius (Pan. 70.11.4) knew of them and adds that during that meal they fasted for those among their Jewish brothers who did not believe in Jesus. Following the Jewish expectation that the Messiah would come during the Passover night 37, they awaited the return of Jesus in the middle of that night. In fact, the main feature of the fast was abstention from the Passover lamb 38, since Jesus had brought an end to celebrating Passover on earth (see Luke 22,15-16). Such a rite matches the fourth Gospel, its lunar calendar and the hope that Jesus would return shortly after his death, but it is hard to reconcile with the Synoptics and with a Passover commemoration before the crucifixion. See B. LOHSE, Das Passafest der Quartodecimaner (BFCT 2/54; 36 Gütersloh 1953). As given by the “Poem of the Four Nights”, see R. Le DÉAUT, La Nuit 37 Pascale. Essai sur la signification de la Pâque juive à partir du Targum d’Exode XII 42 (AnBib 22; Rome 1963). In Ant. 17 :29, Josephus reports a custom of opening the Temple gate in the middle of the Passover night, but refrains from giving the meaning. As for his possible bias, it should be stressed that he never speaks about any eschatological tenet. According to m.Pes 10 :8 it is forbidden to conclude the Passover meal 38 with an efikoman. The word is a transcription of epù kwmon “ to the banquet”. ßı ˜ The best explanation is given in j.Pes 10 :4, p. 37d, where it is said that at the end of the Passover meal it is forbidden to go to another congregation (hrwbj); this may well refer to the meal of the Quartodecimans.