family evangelism carried on by the people themselves, 600 believers had been baptised. Fraser was known for his ability to organise the people into strong indigenous churches that became models for church-planting ventures not only for other minority peoples in China's southwest but also for other Aware that they would soon need material in their language, he began work immediately on Mark's gospel and a hymnbook since they showed great interest in writing and were already great singers and natural musicians. Furlough and marriage Fraser went back to England on furlough in 1924 and when he returned to "Lisuland" in 1929, he was married, to Roxie Dymond, the daughter of a Methodist missionary stationed in Kunming. Revival and the Fraser alphabet Fraser developed a script for the Lisu language and used it to prepare a catechism, portions of Scripture and eventually, with much help from his colleagues, a complete New Testament. Working initially on Mark and John and then on a handbook of Lisu history and language, Fraser handed on the translation task to Allyn Cooke and his wife, Leila. He came back to help the team with revision and checking in the mid-1930s. The complete New Testament was finished in 1936. Fraser maintained a consistent policy of training the Lisu converts (usually whole households and whole villages at a time) to be self-supporting and to pay for their own books and church buildings. They raised their own funds for the support of pastors, of wives and children of their travelling evangelists and of festivals and other occasions. Unlike other missionaries of his generation, Fraser would not pay local preachers to go out or for building local church structures. That was something that put the Lisu in good stead for the years of Japanese occupation and the Communist persecution, particularly during the Cultural Revolution. Nevertheless, tens of thousands of them fled during this era to neighbouring Burma and Thailand. Fraser also left church government in the hands of Lisu elders; very little imprint was made on them that had a home church character, other than the tremendous prayer support the Fraser organised back in England for the Lisu and his work. Throughout the 1930s, other missionaries came to assist in the work, but the bulk of the conversions happened as a result of Lisu evangelists covering the ground and reaching not only the Lisu but also the Kachin and Yi