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areca palm heart

areca palm heart Areca Palm ‘Dypsis lutescens’ 2 Gal. / Black / No Pot

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Description

areca palm heart Areca Palm ‘Dypsis lutescens’ 2 Gal. / Black / No PotKey Highlights Areca Palm Tree Areca Palm grows in dense clumps, with multiple smooth, golden yellow stems emerging from the base and narrow fronds like bamboo leaves, creating a full and bushy appearance. Recognized by NASA, this palm removes toxins like formaldehyde and benzene, improving indoor air quality. One of the most widely grown indoor palms, it thrives in homes and offices, adding a tropical touch with its graceful, feathery fronds. Areca

Key Highlights – Areca Palm Tree

  1. Areca Palm grows in dense clumps, with multiple smooth, golden-yellow stems emerging from the base and narrow fronds like bamboo leaves, creating a full and bushy appearance.
  2. Recognized by NASA, this palm removes toxins like formaldehyde and benzene, improving indoor air quality.
  3. One of the most widely grown indoor palms, it thrives in homes and offices, adding a tropical touch with its graceful, feathery fronds.
  4. Areca Palm can withstand short dry periods, making it relatively low-maintenance.
  5. This palm adapts well to bright, indirect light, requires minimal pruning, and is non-toxic to pets, making it an excellent choice for beginners.

The Areca Palm, known as Dypsis lutescens, is one of the most beloved indoor clumping  palms, known for its graceful, feathery fronds and ability to enhance indoor spaces with a tropical feel. The plant is also known for its ability to improve air quality by filtering out toxins such as formaldehyde and benzene.  Unlike some palms that require extensive care, Areca Palm is relatively simple to grow and responds well to consistent watering and humidity, making it an excellent choice for beginners. 

Native to Madagascar, this palm has gained worldwide popularity as both a houseplant and an outdoor landscape feature in warm climates. Its attractive appearance, air-purifying properties, and low-maintenance nature make it a favorite choice for homes, offices, and commercial spaces. It is also known as a butterfly palm, golden cane palm, and yellow palm. 

Areca Palm is a clustering palm, meaning multiple stems emerge from the base, creating a full and bushy appearance.

The leaves are long, arching, and pinnate, with a lush green color that adds vibrancy to any setting. 

When grown indoors, the plant remains relatively compact, while outdoor specimens can develop into tall, striking features in tropical gardens.

When growing indoors, your Areca Palm typically grows up to 7 feet tall in height, making it an excellent floor plant for homes and offices.

When grown outdoors, this Areca palm tree can reach an impressive height of 30 feet, with a spread of about 12 feet wide. 

Indoor Areca Palms rarely bloom, but outdoor plants may produce small, yellowish-white flowers from late spring to summer. These flowers grow in clusters along the base of the fronds and are followed by small, oval-shaped fruits that transition from green to yellow and eventually turn black when fully mature. The fruits contain seeds but are not typically used for propagation, as division or offsets are preferred methods for growing new plants.

Recognized by NASA’s Clean Air Study, Areca Palm helps remove toxins like xylene, toluene, and carbon dioxide, improving indoor air quality. This palm releases moisture into the air, making it ideal for homes with dry air, especially during winter. 

When and How to Water Your Areca Palm

The Areca palm is drought-tolerant once established, making it an excellent choice for those looking for a low-maintenance tropical plant. While it prefers consistent moisture, it can survive short dry spells without severe damage. Overwatering is a more significant risk than underwatering, as excessive moisture can lead to root rot. Ensure the soil dries slightly between waterings to maintain the right balance. 

In the spring and summer, during its active growing season, the Areca palm tree requires more frequent watering. In warm temperatures, watering once every 5–7 days is ideal, depending on humidity levels. If it is grown outdoors, rainfall can supplement its needs, but manual watering should be adjusted accordingly. Always check the top 1–2 inches of soil before watering to prevent oversaturation. 

In fall and winter, when growth slows down, the watering frequency should be reduced. Watering once every 10–14 days is sufficient to prevent dehydration while avoiding waterlogging. Indoor plants may require slightly more frequent watering if exposed to dry air from heating systems, so monitoring humidity levels is essential. 

Light Requirements – Where to Place Your Areca Palm Tree 

For indoor growth as a houseplant, your Areca palms thrive in bright, indirect light for at least 4-6 hours a day.

A location near an east- or south-facing window with filtered sunlight is ideal. It can tolerate lower light conditions, but growth may slow down, and the leaves may become less vibrant.

To promote healthy foliage, rotating the plant occasionally ensures even exposure to light.

Artificial grow lights can also supplement light if natural brightness is insufficient.

For outdoor cultivation, the Areca palm tree prefers partial to full sun, requiring 4–6 hours of bright, indirect light daily.

Morning sunlight is ideal, while intense afternoon rays may scorch the fronds, especially in hotter climates. If grown in a container, moving it to a shaded area during peak summer months can prevent leaf damage. 

Optimal Soil & Fertilizer Needs 

Areca palms grow best in well-draining, slightly acidic to neutral soil with good aeration. A high-quality potting mix with peat, sand, and perlite ensures proper drainage. Planet Desert has specialized potting soil that includes an organic substrate with mycorrhizae to help with the growth of a healthy root system to help your succulents thrive.

A balanced liquid NPK fertilizer at a 5-10-5 ratio applied once a year in the spring during the growing season promotes lush foliage and robust growth. Slow-release palm fertilizers with essential micronutrients like magnesium and iron also help prevent yellowing leaves. During the dormant season, fertilization should be stopped to avoid unnecessary growth that may weaken the plant in cooler months. 

Hardiness Zones & More 

When growing indoors as a houseplant, the Areca palm plant thrives in temperatures between 65–75°F with humidity levels above 40%. Dry air can cause leaf browning, so misting or using a humidity tray can maintain optimal moisture levels. Avoid placing the plant near cold drafts or heating vents, as sudden temperature fluctuations can cause stress. 

For outdoor cultivation, Areca palm is hardy in USDA zones 10–11, thriving in warm, humid conditions.

It can tolerate brief temperature drops but should be protected from frost.

The ideal outdoor humidity level is 50% or higher, making it best suited for tropical or subtropical environments.

For those in cooler climates, container-growing allows for seasonal relocation indoors. 

Wildlife – Areca Palm Flowers Attract the Following Friendly Pollinators  

The Areca palm produces small, yellowish-white flowers that attract a variety of pollinators such as bees, hummingbirds, butterflies, and other beneficial pollinators. While not a primary pollinator plant, its presence in a tropical garden can support local insect populations.

Butterflies
Bees
Hummingbirds
Lady Bugs
Multi Pollinators
Other Birds

According to the ASPCA, the Areca palm is non-toxic to humans, cats, dogs, and birds, making it a safe choice for pet owners. Unlike some palms that pose toxicity risks, Areca palm does not contain harmful compounds that could endanger household animals. 

How to Propagate Areca Palm 

Areca palms can be easily propagated through division or by planting seeds. To propagate through division, carefully separate the offshoots from the main plant and replant them in well-draining soil. Root division is best done in spring or early summer when growth is most active. If propagating from seeds, soak them in warm water for 24 hours before planting them in a mixture of peat moss and perlite. Keep the soil consistently moist and provide bright, indirect light for optimal growth.

The Bottom Line 

Overall, the Areca Palm (Dypsis lutescens) is a stunning, easy-to-care-for plant that thrives both indoors and outdoors. It is a clustering palm tree with multiple stems, produces a full, bushy appearance with long, arching, pinnate leaves in lush green, adding vibrancy to any setting. Its elegant fronds, air-purifying benefits, and adaptability make it a favorite among plant enthusiasts. Whether placed in a bright living room corner, an office, or a tropical garden, this palm adds beauty and a refreshing touch of greenery. With its elegant feathery fronds, ability to purify air, and pet-friendly nature, it’s a popular choice among plant enthusiasts. Proper care, including adequate watering, indirect sunlight, and occasional fertilization, ensures vibrant growth and longevity. Order your very own Areca Palm for sale today! 

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Lake Worth, US
★★★★★ 5
Really pleasantly sour and delicious
Flavor Name: Tangerine, Watermelon, Blue Raspberry
Absolutely delicious and addictive! The sour is very sharp and the sweet is flavorful, not just sugary. I will buy these regularly.
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Reviewed in the United States on April 15, 2026
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Jville
Houston, US
★★★★★ 5
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Gosshhh these things are so good and take me right back to when I was 12 years old holy crap I can’t even remember the name of those things but we all remember them. These are they just with a different name and better I can’t believe it I’ve been searching for them since I was 15 when they disappeared. I’m writing this then going to buy more before they sell out or disappear I’m gonna stock pile not gonna get me
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Reviewed in the United States on June 1, 2026
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James E. Egolf
Phoenix, US
★★★★★ 5
A Clear Concise Precis of a Complex Historical Era
Format: Paperback
R.W. Southern's book titled WESTERN SOCIETY AND THE CHURCH IN THE MIDDLE AGES is a readable account of the Medieval Catholic Church from c 750 to c. 1450. Southern concisely explained the achievements, successes, and failures. According to Southern, the achievements and successes far outweighed the failures and wrong doing. Southern's book began with the special relationship between the new "barbarian" secular rulers and the Catholic clergy especially the monks and bishops. The fact that most secular rulers were not literate especially in the use of Latin, they relied on learned Catholic clergy. The Catholic clergy became crucial and both they and the secular rulers relied on each other. While Charlemagne (768-814)had a revered status as the defender of the Latin West, Southern mentioned his reliance on Catholic clergy. Charlemagne could read,but he never learned to write. He was aware of his own deficiencies and started the Palace School at Aachen where, among others, Alcuin (735-804) and other learned men expanded learning at a time called the Carolingian Renaissance. What readers should appreciate is that without Catholic clergy and monks, learning would have disappeared in Western Europe. Southern was very clear about this. The Medieval Catholic authorities faced other challenges. Long simmering feuds existed between the Byzantine Greek Orthodox Church authorities and the Latin Roman Catholic authorities. During the eighth century and again in 1054,the official reasons for tensions were the use of icons (The Iconoclastic Controversy) and the status of the Pope. As Southern wrote, these tensions were a cover for the disputes between the Italians and Byzantine Greeks over Byzantine control of parts of Italy. What the Greek Orthodox and Byzantine authorities did not want to realize was that the Latin West including the Popes were their only salvation vs. the Islamic Seljuk Turks especially after the Byzantine defeat at Manzikurt in 1071. In 1422, Pope Martin V (1417-1471)reminded the Byzantine religious and secular rulers how much they relied on the Latin West. In other words, Pope Martin V demanded concessions if the Byzantines expected help vs. the Turks. Because of the lang standing traditions the Byzantines had, they refused to face their doom which occurred in 1453. Southern's description of this dilemma was well presented. An achievement that Southern emphasized was the development of Canon Law. Increased trade, urbanization, and political power led to conflicts between secular rulers and Catholic authorities. Some of the Medieval Popes were known as "The Lawyer Popes" such as Pope Alexander III (1159-1181), especially Pope Innocent III (1198-1216), and Pope Pope Gregory IX (1227-1241). While the Popes could and sometimes used excommunication and interdict to intimidate secular rivals, the problem became acute because of too much reliance on these spiritual weapons. Not only did the Popes exert power and influence, the Catholic bishops also had considerable influence. The Cathoic bishoporics existed long befor the monastic orders and the friars. The ideal for bishops was Pope Gregory's (590-604)work titled PASTORAL CARE. Due to the bishops' position of power and status, many became too involved with poltical situations that mitigated Pope Gregory I's ideal. Bishops had to enforce discipline, show wisdom, and administer effectively. Southern mentioned some of the bishops who were effective and some who were inept. For example Bishop Odo Riguad (1247-1276) was "firm but fair." He was lenient for qualifications for those who wanted to enter Holy Orders and was reasonable, in fact kind, re reconcilation. Yet, he expected those under his authority to comply with their priestly duties. On the other hand, John Peckham who was the Archbishop of Canterbury (1279-1292)was obstinate, incompetent, and not capable for the position. After the Papal Election Decree in 1059 and the Investature Controversy, the Popes wanted the local clergy to decide on the appointment of bishops. Southern told readers that even a Pope as powerful as Pope Innocent III (1198-1216)preferred local selection. While Popes could intervene if no decision could be reached, they preferred not to impose what Southern called "The Royal Road." While the bishoporics existed prior to the monastic orders and friars, the latter groups were also crucial to the Catholic Church and the Latin West. The dominant orders included the Benedictines started by St. Benedict (480-544) whose Benedictine Rule was the standard until c. 1050. The work of the monastic orders re learning can never be underestimated especially since they wrote and hand copied books including the Bible long before the invention of the printing press. Their influnce was such that a Beneditine was made Pope-Pope Gregory I (590-604). Other orders such as the Cistertians and Augustinians later developed separate from the Benedictines. The best known of the Cistertians was St. Bernard of Clairvaux (1090-1153)whose rhetoric and conservative views were a check on unbridled enthusiams. The friars were orders of men and women who left the cloister to appeal to the masses. St. Dominic (1170-1221) started the Order of Preachers or Dominicans as a learned society of men and woman to combat heresy. The Friars Minor (the Franciscans) were started by St. Francis of Assissi (1182-1226),and these men and woman started as an order to help the poorest of the poor. Southern could have mentioned that St. Francis helped those even God ignored. The Dominicans and Franciscans became dominant teachers in Catholic universities and revived interest in Ancient Greek thought. These men and women also made signficant contributions re science and mathematics. A major reason for the creation of the friars was the gradual increase of urbanization. As Southern reminded readers, without towns, there would have been no friars. Without universities, the friars would never have been great. By the middle of the 14th. century (the 1300s), the Scholastic achievements faded because of the trivial debates. This led to a revival of Catholic mysticism such as Thomas a Kempis' (1380-1471)who wrote IMITATION OF CHRIST and later St. Ignatius Loyola's (1491-1556) SPIRITUAL EXERCISES. As Southern warned did such mysticism lead to false piety? Southern did an effective job re Medieval Catholic Church History. He could have emphasized the work of some of the giant intellects such as St. Albertus Magnus (1193-1280) and St. Thomas Aquinas (1225-1274). Southern's treatment of Canon Law was later enhanced by Berman's book titled LAW AND REVOLUTION. Students of Church History will benefit from Southern's book. It is clear, and complexities are carefully explained. The list of Popes at the end of the book can help readers to keep track of the "players." James E. Egolf November 5, 2013
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Reviewed in the United States on November 6, 2013
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Thomas J. Burns
Dallas, US
★★★★★ 5
From the Bones of Peter
Format: Paperback
A brief forward to this work is in order. R.W. Southern stands among England's finest historical scholars of the twentieth century and was knighted by the Queen in 1975. The publisher, Penguin, has worked to bring the best of the humanities to an inquisitive public for almost a century. Southern's medieval survey is thus an eminently readable text buttressed by a profound grasp of both trends and minutiae. Our work at hand is one of seven independent works in Penguin's history of the Church series. Southern's contribution was first published in 1970 and updated in 1990. Historians are bringing more interdisciplinary tools to the study of medieval history, from climate to demographics to agriculture. Southern is the product of an earlier and more basic methodology, where the nexus of Church and Society stood as the interpretive key to an understanding of the times. I first read "Western Society and the Church" shortly after its original release in 1970. Reading it again in 2014 impressed upon me how compatible Southern's comprehensive overview stands with what we now know in greater detail about mystical movements, cold winters, trade, exploration, and plague, among other factors. Despite the wide sweep of his narrative, Southern's conclusions are drawn from meticulous examination of records, with useful numerical charts interspersed from time to time. Southern treats of the years 800-1500 CE and the provenance of the Roman Catholic Church in that era. The title's phrasing of "Western Society and the Church" is a pregnant one. The organism of the Church and western society as a whole shared a common cosmology or world vision. Medieval man did indeed understand himself to be living in a "Middle Age" between the time of Christ's first and second coming. However, Southern's overview provides many instances where the major organs of the Church and western society were hardly of one mind, either. Not surprisingly Southern devotes considerable attention to the changing Petrine ministry, which in 800 was not enjoying its finest hour. Besieged by Islam and other foreign peoples, belittled by Eastern Christianity from Constantinople, and its own house in disarray, Rome somehow maintained a religious and psychological hold in the popular mind. As reliquary of the bones of Peter, Rome and its successive bishops never entirely lost hold of mystery and supremacy in the early dark medieval era. In popular thought at the time, the pope was a living vicar of Peter. "Though men came to Rome in the first place to visit the (bones of the) Apostle, they prostrated themselves before the pope." (95) What would maintain Church order through dark times, Southern implies, was an inner sense among men of the times that God's order (and wrath) was mediated by the Church. Fractiousness between clergy and laity was common, but fear of damnation trumped all. Only the most cynical of men would knowingly dismiss hell fire And thus the Vicar of Peter became the Vicar of Christ. It did not hurt the cause that shrewd popes buttressed their positions with questionable emphases upon more ancient secular entitlements dating to the times of the Constantinian/Christian empire of the West. The heritage of Charlemagne and the forgery of the "Donation of Constantine" played their parts, but the permanent breech with the East may have been a deciding factor as well. Pontiffs such as Gregory VII came to understand their office as specific, detailed, and immediate. To speak anachronistically, popes became managers of a far flung bureaucracy of order and sanctification in what was now a Western European Roman Catholic venture. By 1100 there was plenty for popes to do. The relationship between pastoral appointments (bishops and abbots, for example) and the attendant financial compensation became quite complex. The papal office became official arbiter over disputes between various parties, to the degree that the majority of high medieval popes were drawn from the legal profession. Southern describes a medieval Church of prelates, scribes and lawyers crisscrossing Western Europe in the name of the Pope with portfolios of litigation and judgment. It does not miss the author’s attention that the papacy was also the greatest broker of spiritual reward and punishment, specifically its powers of excommunication and redemption, the latter becoming a major target of reformers at the end of the era. Southern contends that religious orders extended major spiritual and practical influence throughout the Middle Ages. In 800 the Benedictine Order, whose legacy would include spiritual efficacy, scholarship, good order, and physical enhancement of the environment, was at its apex. Southern proceeds to outline in some detail how the inevitable decline of fervor in a predominant order of the day would inspire the development of a new order to address developing contemporary concerns. As successors of the Benedictines, Southern identifies the Augustinians, the first medieval religious movement to embrace a generic rule derived directly from the Gospels as well as rigorous and moderate variants of daily life style. The next was the Cistercians, who sought to return to the letter and spirit of St. Benedict's rule. Their quest for purity and escape from the world led them to flee to the outer edges of Western Europe and consequently to develop these lands, a major social contribution. Southern sees the Franciscan and Dominican moments of the thirteenth century respectively as the Cistercian and Augustinian reforms for this later era of European society. Southern's penultimate chapters is devoted to what he called he called the fringe orders; today we would think of these in part as the Beguines and the multitude of spontaneous mystical and devotional movements associated with the fourteenth and fifteenth centuries. His final chapter, "A Confusion of Tongues," continues his account of spiritual diversification leading to early Protestant thought and practice. The tenor of this book is what one would expect of the relaxed scholar/gentleman unfolding his description of this age with a profound but understandable style. He shares a lifetime of scholarship in an inviting way to those entering the Middle Ages for the first time.
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Reviewed in the United States on March 9, 2014
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jdee28
Fort Morgan, US
★★★★★ 5
Excellent treatment of a narrow subject: how society shaped the church
Format: Paperback
This book is not a comprehensive overview of the church from 700-1500, nor is it a narrative treatment or an introduction. This book is highly selective, focusing on one central theme. Its strengths are in its organization and in the examples it gives to illustrate its theme. These examples are concrete, vivid and use quotations from original documents to excellent effect. The theme of the book is how society shaped the church. Southern examines the main institutions of the church -- the papacy, bishops, religious orders and fringe orders -- and shows how the needs and interests of society molded each. Perhaps having written on 1000-1200 in other books, for me, the strongest insights Southern makes here are on the periods 750-1000 and 1200-1500. Insights that particularly struck me: the importance of magic from 750-1000; the evolution of bishops, from supporting local rulers to supporting the pope; the importance of the Augustinian canons in the twelfth century, seeing them as one end of a pole, with the Cistercians on the other end and the Benedictines in the middle; the role of Franciscans and Dominicans in supporting scholars in the thirteenth century; and the fringe orders -- the book has one of the best treatments of the Brethren of the Common Life from the fourteenth century that I have come across. The book is highly selective. There is no treatment in this book on intellectual life (the "new learning") or artistic life, nor is there much on the heresies of the period or popular religion (the "new piety"). What the book does select to treat, it does so in a deep, highly readable, substantial way. One will definitely come away with how the demands of society molded the church. Highly recommended!!
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Reviewed in the United States on February 24, 2021

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