The Patriarch opened the meeting either by introducing some subject of discussion from the Laws, or by inviting the members to speak by the formula "Ask." If he himself spoke first, he uttered some sentences softly to the Meturgeman, who then developed and explained them in an oratorical manner. Any person had the right to put questions: while the discussion was being held the assembly would divide into groups and debate on the matter. The president had the right to close the discussion, and to bring about its conclusion by saying, "The subject has been sufficiently discussed." After the conclusion no one was permitted to return to theoretical discussions. It appears that the ordained members also had the right of voting. In voting on criminal cases all votes were taken, the youngest members beginning, so that they, by coming first, might not be guided by the most influential men; in other matters this method was reversed. Such was the procedure at meetings of the Synhedrion when questions were to be answered, disputed laws to be settled, new arrangements introduced, or old ones to be set aside. The Patriarch also exercised an important function in fixing the dates of the festivals. The Jewish Calendar was not permanently fixed, but had to be regulated from time to time. The year was in fact partly solar, partly lunar, the festivals being dependent on the course of the moon, and on the influence of the sun on the harvests, and the varying course of the solar and lunar years had to be equalized. Thus, when the solar year exceeded the lunar by a month, which occurred every two or three years, a month was inserted, and this leap-year contained thirteen lunar months. The length of the months was also uncertain; a month, according to tradition, was to commence when the new moon became visible, and this period was decided partly by astronomical calculations and partly by the evidence of actual witnesses. As soon as the witnesses reported to the Synhedrion that the first streak of the young moon was visible, that day was fixed as the first day of the month, provided it concurred with calculations made. If no witnesses presented themselves, the doubtful day was counted in the current month. The month thus contained twenty-nine or thirty days. The new moon was celebrated in a solemn manner, and was announced in earlier times by means of bonfires, which could easily be used in a mountainous country throughout the land. Burning torches were seen on the Mount of Olives, as also on Mount Sartaba (Alexandrion), and on Mount Tabor, and so on, as far as Beth-Beltis, on the Babylonian frontier. On the doubtful day between the two months the Babylonian community looked out for the signal, and repeated it for the benefit of those who lived afar. The congregations in Egypt, in Asia Minor and in Greece, however, could not use bonfires, they were uncertain as to the day on which the new moon fell, and, therefore, they kept two days instead of one. The