In all this is emphasized the Pharisaic desire to preserve the body of the victim uninjured. According to R. Joseph, who declared that a court which sentenced to an actual burning must have been a Sadducean court,[44] this consideration was not of weight with the Sadducees. It has been suggested therefore, that this desire of the Pharisees may have been connected with their belief in the resurrection of the body, a belief rejected by the Sadducees.[45] The method of burning advocated by the Pharisees does not seem to go back beyond the Christian era. The incident of the actual burning of the priest’s daughter, witnessed by Rabbi Eleazar ben Zadok shortly before the fall of the Temple, might be interpreted as implying that the change in method was then taking place.[46] There is no mention in the sources of a case of burning being carried out in the Pharisaic manner, although the full details preserved in the Mishna, describing the application of the method, would imply that the method had been in use. But the number of cases of the possible application of the penalty was limited, and a burning must have been a rare occurrence. (c) _Beheading_ The third legal capital punishment recognised by the Rabbis is BEHEADING (_Hereg_). Death by the sword, although recognized in a blood feud and often used by kings,[47] is nowhere mentioned in the Bible as a penalty ordered by law, except for the apostasy of a whole community.[48] According to the Mishna,[49] murder also is punished by beheading. The Boethusians,[50] the Samaritans,[51] Philo,[52] Jesus,[53] Josephus,[54] the Book of Jubilees,[55] Eliezer ben Hyrcanus, (1st cent. C. E.),[56] like the later Karaites,[57] all agree in recognizing the Biblical talio as the punishment for murder. This does not necessarily imply that the _method_ of inflicting the death penalty had to be the same as the method used by the murderer. It implies only that murder was punishable by death.