Josephus continues the Biblical narrative in less detail in the fifth book, which covers the period of Joshua and the Judges and the first part of Samuel. The Book of Joshua is compressed into the limits of one chapter, but the exploits of each of the judges of Israel, with one or two omissions, are recounted in order, and the episode of Ruth is inserted after the story of Samson. He substitutes for the famous declaration of Ruth to Naomi the prosy statement: "Naomi took Ruth along with her, as she was not to be persuaded to stay behind, but was resolved to share her fortune with her mother-in-law, whatsoever it should prove." And he justifies his insertion of the episode by the reflection that he desires to demonstrate the power of God, who can raise those that are of common parentage to dignity and splendor, even as He advanced David, though he was born of mean parents. With his fondness for royal history, and no doubt with an eye to his noble audience, he devotes a whole book to the account of Saul's reign, adhering closely to the narrative in Samuel, but occasionally adding a passage from the Book of Chronicles, or softening what seemed an asperity in Scripture. Samuel, for example, orders Agag to be killed, whereas in the Bible he puts him to death with his own hand.[1] The incident of Saul and the Witch of Endor is expanded and invested with further pathos.[2] The Witch devotes her only possession, a calf, for the king's meal, and the historian expatiates first on her kindness and then on Saul's courage in fighting, though he knew his approaching doom. We may suspect that this digression was induced by a supposed analogy in the king of Israel's lot to the author's conduct in Galilee, when, as he claimed, he fought on though knowing the hopelessness of resistance. [Footnote 1: Ant. VI. viii. 5.] [Footnote 2: Ant. VI. viii. 14.]