634, Paulinus returned to Kent with Edwin's widow and daughter. Only one member of Paulinus' group stayed behind, James the Deacon. After Justus' departure from Northumbria, a new king, Oswald, invited missionaries from the Irish monastery of Iona, who worked to convert the kingdom. About the time that Edwin died in 633, a member of the East Anglian royal family, Sigeberht, returned to Britain after his conversion while in exile in Francia. He asked Honorius, one of the Gregorian missionaries who was then Archbishop of Canterbury, to send him a bishop, and Honorius sent Felix of Burgundy, who was already a consecrated bishop; Felix succeeded in converting the East Angles. Other aspects The Gregorian missionaries focused their efforts in areas where Roman settlement had been concentrated. It is possible that Gregory, when he sent the missionaries, was attempting to restore a form of Roman civilisation to England, modelling the church's organisation after that of the church in Francia at that time. Another aspect of the mission was how little of it was based on monasticism. One monastery was established at Canterbury, which later became St Augustine's Abbey, but although Augustine and some of his missionaries had been monks, they do not appear to have lived as monks at Canterbury. Instead, they lived more as secular clergy serving a cathedral church, and it appears likely that the sees established at Rochester and London were organised along similar lines. The Gaulish and Italian churches were organised around cities and the territories controlled by those cities. Pastoral services were centralised, and churches were built in the larger villages of the cities' territorial rule. The seat of the bishopric was established in the city and all churches belonged to the diocese, staffed by the bishop's clergy. Most modern historians have noted how the Gregorian missionaries come across in Bede's account as colourless and boring, compared to the Irish missionaries in Northumbria, and this is related directly to the way Bede gathered his information. The historian Henry Mayr-Harting argues that in addition, most of the Gregorian missionaries were concerned with the Roman virtue of gravitas, or personal dignity not given to emotional displays, and this would have limited the colourful stories available about them. One reason for the mission's success was that it worked by example. Also important was Gregory's flexibility and willingness to allow the missionaries to adjust their liturgies and behaviour. Another reason