A RETICULATED WHITE AND RUSSET JADE 'EGRETS AND LOTUS' FINIAL SONG DYNASTY

with a rounded upper outline and a design of nine egrets amidst dense clusters of curling stalks issuing lotus pods, blooms and leaves, some birds rendered standing, some swooping downwards, the stone of a pale greyish-white colour highlighted with russet streaks

There are small chips to the edges of the carving, including two to the tip of a petal near the top of the finial (the largest measuring approx 2 cm to the edge of a petal on the unillustrated side), some sections possibly polished. There are also minor bruises and nicks to the edges, especially to the leaves on the unillustrated side. The catalogue illustration is a tinge redder than the actual colour of the stone.
"In response to your inquiry, we are pleased to provide you with a general report of the condition of the property described above. Since we are not professional conservators or restorers, we urge you to consult with a restorer or conservator of your choice who will be better able to provide a detailed, professional report. Prospective buyers should inspect each lot to satisfy themselves as to condition and must understand that any statement made by Sotheby's is merely a subjective, qualified opinion. Prospective buyers should also refer to any Important Notices regarding this sale, which are printed in the Sale Catalogue.
NOTWITHSTANDING THIS REPORT OR ANY DISCUSSIONS CONCERNING A LOT, ALL LOTS ARE OFFERED AND SOLD AS IS" IN ACCORDANCE WITH THE CONDITIONS OF BUSINESS PRINTED IN THE SALE CATALOGUE."

The motif of nine egrets, homophonous with the expression jiusi (nine subjects of thought), was closely associated with the teaching of Confucius (551-479 BC), who suggested nine essential subjects of thought to the superior man.

Confucius advised, 'The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanour, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.' (James Legge, The Chinese Classics: With a Translation, Critical and Exegetical Notes, Prolegomena and Copious Indexes, vol. 1: Confucius Analects, the Great Learnings, and the Doctrine of the Mean, London, 1869, p. 178).