entity, in reality the native British were divided into a number of small political units, which makes Bede's generalisations suspect. The historian Ian Wood argues that the existence of the Libellus points to more contact between Augustine and the native Christians because the topics covered in the work are not restricted to conversion from paganism, but also dealt with relations between differing styles of Christianity. Besides the text of the Libellus contained within Bede's work, other versions of the letter circulated, some of which included a question omitted from Bede's version. Wood argues that the question, which dealt with the cult of a native Christian saint, is only understandable if this cult impacted Augustine's mission, which would imply that Augustine had more relations with the local Christians than those related by Bede. Spread of bishoprics and church affairs In 604, another bishopric was founded, this time at Rochester, where Justus was consecrated as bishop. The king of Essex was converted in the same year, allowing another see to be established at London, with Mellitus as bishop. Rædwald, the king of the East Angles, also was converted, but no see was established in his territory. Rædwald had been converted while visiting Æthelberht in Kent, but when he returned to his own court he worshiped pagan gods as well as the Christian god. Bede relates that Rædwald's backsliding was because of his still-pagan wife, but the historian S. D. Church sees political implications of overlordship behind the vacillation about conversion. When Augustine died in 604, Laurence, another missionary, succeeded him as archbishop. The historian N. J. Higham suggests that a synod, or ecclesiastical conference to discuss church affairs and rules, was held at London during the early years of the mission, possibly shortly after 603. Boniface, an Anglo-Saxon native who became a missionary to the continental Saxons, mentions such a synod being held at London. Boniface says that the synod legislated on marriage, which he discussed with Pope Gregory III in 742. Higham argues that because Augustine had asked for clarifications on the subject of marriage from Gregory the Great, it is likely that he could have held a synod to deliberate on the issue. Nicholas Brooks, another historian, is not so sure that there was such a synod, but does not completely rule out the possibility. He suggests it might have been that Boniface was influenced by a recent reading of