The description of the parts which were destroyed later shows that there were five stone doorways, implying that the walls were of brick, like most buildings in Egypt. There were stone columns, bronze fittings to the doors, and a roof of cedar. The vessels of the temple service were of gold and silver. The restorations that have been proposed are rather too extensive for a temple placed in an existing town. Probably, there was a continuous high wall around, a large entrance gate opening on an outer court, from that another gate leading to an inner court, at the back of which was the colonnade of the temple front; the other three doorways named would be that of the temple and those leading to the store-rooms and priests’ dwellings. Though neither the place nor the size of community would allow of a great building, it is seen that the quality of the structure implies that the Jewish residents were on a level with the Egyptians. Though this temple was destroyed in 411 B.C. by the enmity of the Egyptian priests of Khnum, and the cupidity of the Persian governor Widarnag, yet the parties were so nearly equal that before 408 the governor and all his accomplices had perished by violence, and, in revenge, by 405 Yedeniyeh bar Gamariyeh, a principal Jew of Elephantine, had to flee to Thebes, where he was killed. Regarding the relations of Egyptians to Jews, it is notable that proselytes were not uncommon. Ashor, an Egyptian, married a Jewess, and took the name of Nathan; Hoshea was a son of an Egyptian, Pedu-khnum; Hadadnuri the Babylonian had a son named Yathom, and grandson Melkiel. Some matters of status which have been attributed to Babylonian influence may equally well—and more probably—be simple acceptance of the Egyptian laws. In the census for payment of the temple tax of two shekels—presumably from householders—at least one in eight are women, apparently holding independent property. Since in Egypt inherited property was held by women rather than by men, this was according to native law. In marriage contracts either party could stand up in the congregation and denounce the marriage at any time, on payment of a fixed penalty. This was likewise the case in Christian Coptic marriages, as stated by a contract.[19] Hence it must be regarded as the Egyptian law, to which the Jews conformed by necessity or habit.