to leave the body on the stake, denying an honorable or family burial, stating that "the dogs were waiting." Archaeologist Byron McCane argues that it was customary to dispose of the dead immediately, yet concludes that "Jesus was buried in disgrace in a criminal's tomb." British New Testament scholar Maurice Casey also notes that "Jewish criminals were supposed to receive a shameful and dishonourable burial," and argues that Jesus was indeed buried by Joseph of Arimathea, but in a tomb for criminals owned by the Sanhedrin. He therefore rejects the empty tomb narrative as legendary. New Testament historian Bart D. Ehrman writes that it can't be known what happened to Jesus's body; he doubts that Jesus had a decent burial, and also thinks that it is doubtful that Jesus was buried by Joseph of Arimathea specifically. According to Ehrman, "what was originally a vague statement that the unnamed Jewish leaders buried Jesus becomes a story of one leader in particular, who is named, doing so." Ehrman gives three reasons for doubting a decent burial. Referring to Hengel and Crossan, Ehrman argues that crucifixion was meant "to torture and humiliate a person as fully as possible," and the body was normally left on the stake to be eaten by animals. Ehrman further argues that criminals were usually buried in common graves; and Pilate had no concern for Jewish sensitivities, which makes it unlikely that he would have allowed Jesus to be buried. A number of Christian authors have rejected the criticisms, taking the Gospel-accounts to be historically reliable. John A.T. Robinson states that "the burial of Jesus in the tomb is one of the earliest and best-attested facts about Jesus." Dale Allison, reviewing the arguments of Crossan and Ehrman, finds their assertions strong, but "find[s] it likely that a man named Joseph, probably a Sanhedrist, from the obscure Arimathea, sought and obtained permission from the Roman authorities to make arrangements for Jesus’ hurried burial." James Dunn states that "the tradition is firm that Jesus was given a proper burial (Mark 15.42-47 pars.), and there are good reasons why its testimony should be respected." Dunn argues that the burial tradition is "one of the oldest pieces of tradition we have," referring to 1 Cor. 15.4; burial was in line with Jewish custom as prescribed by Deut. 21.22-23 and confirmed by Josephus War; cases of burial of crucified persons are known, as attested