Chye Isuel
Appearance:A tall, well-muscled, good-looking, young sahudese man, with golden, dragon-like eyes, and features, with facial scars.
One running across his left eye and cheek, and an "X" across his right jaw, he also has several gold teeth. Jet black hair is up in a warrior's top-knot, and he sports a plumed, and horned, dragon-motif jingasa, and a myriad of excellent tattoos. early 20's, 6' 1", 190 lbs
Modifiers:reaction rolls +2/+5 from sahudese! and +2 from dragonkind., +3 fright checks, +1 active defenses,+1 all HT rolls, +1 to HT for survival rolls/ -2 social stigma (Minority group).

Chye Iseul (Chyai EE-zool) 蔡 이슬 *translates to "Mountain Dew"* is a Youxia, or Knight-Errant. He is also a Bard, in the Sahudese tradition.
Chye has come to Northport recently,as an envoy from the jianghu, to Sakemoko's court. He can be found eating in the sahudese inns, and tea houses in the evenings. There, he tells stories, sings, and performs music for lodgings, extra money, and to cajole people into having feasts and buying drinks. During the day, he hangs out in the guild hall, looking for work, or at the Dojo where he sometimes stays, and trains, also participating in tournament events, which he is a fan of. He is prodigious by any cultural standard and has a taste for luxury,(and good food!) but prefers rural living, and training in the wilderness. He claims his great grandfather is the dragon, Chye Chy  蔡 茶葉 *Mountain Tea Leaf*, who is the benevolent, golden dragon. His grandfather, Chye Wu 蔡 武 *Mountain Warrior*, the winged half-dragon, is almost as legendary. Both are martial arts masters within the jianghu, and now wander the land. His family are known as the "Lng huy" 龍後裔 *Descendants of the dragon* His father,Chye Xiāo 蔡 霄 *Mountain Cloud*, left on a quest and has been out of contact with the jianghu for many years. Now that he is grown, Chye seeks to find his patriarchs, hoping that one might lead him to the others, he seeks their master training in kn-thu. 拳道 *way of the fist* Mesomorphic, and barrel-chested, Chye stands over six inches taller than most sahudese, and four inches taller than most men. He has golden, dragon-like eyes, pointed ears, and fangs. Facial scars and a few gold teeth, do not mar his ruggedly handsome face, but make him look tough. He conceals these features under the wide, shady brim of his jingasa. He is jovial and boisterous, yet disciplined and possessed of notable charisma, a noble spirit, and his stentorian voice, which gives a mighty battle cry, and carries a great distance on the field of battle, or his songs echoing through the mountain valleys below.

Chye mainly wields a fine, ornate naginata called,龍爪 Lng Zhuǎ *Dragon Claw*. A fine, balanced, ornate pair of iron nunchaku with heavy silverwork, 龍脫粒機
銀龍旋風 Yn Lng Xunfēng *Silver Dragon Whirlwind*, are  carried tucked in his orange, silk sash.
He is clad in high-collared coat of mail set with small plates, reaching to his knees, He also wears plated mail gauntlets, and boots of light, segmented plate. Topping it off, he sports a laquered, steel, dragon-motif jingasa, with horns, and a long plume. A bow with quiver and a lute, made from a tortoise shell, and a backpack are slung over his back. Day-to-day, he wears kimono in simple, but tasteful two-tone, geometric patterns, or Kung Fu suit, and wearing a conical, bamboo sun hat.  When training, or on tournament, he wears worn, fighting clothes of blue and orange silk. Once fine,the sleeves are torn off, revealing complex tattoos of kami, mountains,waves,clouds, koi, turtles, tigers, and dragons, on his arms and torso. On the back, "江湖" is embroidered, in gold. "Jianghu", or translated: "Rivers and Lakes"; the Jianghu is a community, comprised of martial artists, from various schools and tongs. His tattoos and clothing, mark him as being born into the community, attesting to his lineage, to those with the knowledge.

In the jianghu, martial artists are expected to be loyal to their master (sifu). This gives rise to the formation of several complex trees of master-apprentice relations as well as the various sects such as Shaolin and Wudang. If there are any disputes between fighters, they will choose the honourable way of settling their issues through fighting in duels.
A common aspect of the jianghu is that the courts of law are dysfunctional and that all disputes and differences (within the community) can only be resolved by members of the community, through the use of mediation, negotiation or force, predicating the need for the code of xia and acts of chivalry. Law and order within the jianghu are maintained by the various orthodox and righteous sects and heroes. Sometimes these sects may gather to form an alliance against a powerful evil organization in the jianghu.
The following description focuses more on the martial arts aspect of "jianghu", its well-established social norms, and its close relation with "wulin".
A leader, called the "wulin mengzhu" (武林盟主; lit. "master of the wulin alliance"), is elected from among the sects in order to lead them and ensure law and order within the jianghu. The leader is usually someone with a high level of mastery in martial arts and a great reputation for righteousness who is often involved in some conspiracy and/or killed. In some stories, the leader may not be the greatest martial artist in the jianghu; in other stories, the position of the leader is hereditary. The leader is an arbiter who presides and adjudicates over all inequities and disputes. The leader is a de jure chief justice of the affairs of the jianghu.

Code of xia:
Eight common attributes of the xia are listed as benevolence, justice, individualism, loyalty, courage, truthfulness, disregard for wealth and desire for glory. Apart from individualism, these characteristics are similar to Confucian values such as ren (仁; "benevolence", "kindness"), zhong (忠; "loyalty"), yong (勇; "courage", "bravery") and yi (義; "righteousness"). The code of xia also emphasises the importance of repaying benefactors after having received deeds of en (恩; "grace", "favour") from others, as well as seeking chou (仇; "vengeance", "revenge") to bring villains to justice. However, the importance of vengeance is controversial, as a number of wuxia works stress Buddhist ideals, which include forgiveness, compassion and a prohibition on killing.