SKU: 96681310151
ficus audrey low light

ficus audrey low light 6-8ft Audrey Ficus – Dahing Plants

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Description

ficus audrey low light 6-8ft Audrey Ficus – Dahing PlantsDescription Meet the Audrey Ficusthe beauty that wants to make your plant parenthood journey a joy! With its soft, velvety, oval leaves decorated with delicate pale veining, it brings that perfect "I've got my plant game together" energy to any room. Native to India and Pakistan, this stunning indoor banyan tree has learned the art of making a statement while being wonderfully forgiving. Your Audrey Ficus will gracefully grow to 5 10 feet tall

Description

Meet the Audrey Ficus—the beauty that wants to make your plant parenthood journey a joy! With its soft, velvety, oval leaves decorated with delicate pale veining, it brings that perfect "I've got my plant game together" energy to any room.

Native to India and Pakistan, this stunning indoor banyan tree has learned the art of making a statement while being wonderfully forgiving. Your Audrey Ficus will gracefully grow to 5-10 feet tall indoors, creating that lush, tropical sanctuary you've been dreaming of. It's genuinely easier to care for than its more famous cousin, which means you can focus on enjoying its elegant presence instead of worrying about every little care detail.

We love how this beauty adapts to your life—it's patient when you're learning, forgiving when you're busy, and always ready to reward your care with steady, satisfying growth. With its air-purifying qualities and that gorgeous architectural form, it's like having a living sculpture that actually improves your home's atmosphere.



Care 

How do you care for an Audrey Ficus?

Audrey Ficus care centers on providing bright indirect light placement, careful watering when the top two inches of soil feel completely dry, regular gentle misting for proper humidity levels, and monthly balanced feeding during spring and summer growing seasons.

Your Audrey Ficus is wonderfully straightforward once you understand its rhythm. Place it near a south or west-facing window where it can soak up plenty of bright, filtered light throughout the day. Water it thoroughly when you can stick your finger into the soil and feel that the top 1-2 inches are completely dry, then let any excess water drain away completely—this plant really dislikes having wet feet. 

A light misting every few days helps it feel at home, especially during drier months. During its active growing period from spring through summer, treat your plant to a balanced fertilizer at half strength once monthly, and it will show its appreciation with healthy, vibrant growth.



Is Audrey Ficus a good indoor plant?

The Audrey Ficus makes an absolutely exceptional indoor plant choice for your home, offering stunning tropical beauty with significantly easier care requirements than most other large-leafed houseplants, making it perfect for plant parents seeking elegant visual impact.

It truly thrives in indoor environments and brings that sophisticated, lived-in elegance that makes any space feel more intentional and beautiful. Its natural air-purifying abilities are a wonderful bonus, but honestly, we think you'll fall in love with it primarily for how it transforms your home's atmosphere. 

Unlike some of the more temperamental plants in the ficus family, your Audrey Ficus is genuinely pleasant to live with and won't punish you for the occasional care misstep—it understands that life gets busy sometimes.



Can Audrey Ficus tolerate low light? 

Your Audrey Ficus can manage reasonably well in medium light conditions but absolutely won't flourish in truly low light situations, needing several hours of bright, indirect Audrey Ficus light daily for optimal health, growth and vibrant appearance.

While it's adaptable and patient, it does have its preferences. In lower light situations, you might notice slower growth and some natural leaf drop as your plant conserves its energy. We've found that giving your Audrey Ficus the bright, indirect light it craves really brings out the best in those beautiful velvety leaves and helps maintain its elegant, full form. When it's happy with its lighting, it will reward you with that lush, healthy appearance that makes it such a showstopper.



How often do you water an Audrey Ficus?

Water your Audrey Ficus thoroughly and completely when the top 1-2 inches of soil feel completely dry to the touch, which typically occurs every 1-2 weeks during the active growing season, and less frequently during winter months.

We always recommend checking the soil rather than following a strict calendar schedule—your plant will tell you when it's ready for a drink. During spring and summer when it's actively growing, it will be a bit thirstier and may need water every week or so. As winter approaches and its growth naturally slows, you can stretch that to every 2-3 weeks. Your Audrey Ficus is much more forgiving of slight underwatering than overwatering, so when you're uncertain, it's perfectly fine to wait another day or two.



How quickly does an Audrey Ficus grow indoors?

The Audrey Ficus grows at a pleasantly steady and manageable pace indoors, typically adding approximately 12-24 inches of new growth yearly with proper care and attention, reaching full indoor size over approximately 5-7 years under ideal conditions.

We love how it grows at just the right speed—fast enough that you can see progress and feel that wonderful satisfaction of successful plant parenthood, but not so quickly that it overwhelms your space overnight. This gradual growth means you can plan your room layout and watch your plant develop into an impressive floor-to-ceiling statement piece over time. There's something really special about nurturing a plant through that journey and seeing how it transforms alongside your home.



How much sun does Ficus Audrey need?

Your Audrey Ficus needs several hours of bright, indirect sunlight daily for optimal growth and overall health, with gentle morning or evening direct sun being perfectly acceptable and beneficial for maintaining healthy growth and vibrant leaf coloration.

Position your plant near a bright window where it can drink in plenty of filtered light throughout the day. It actually enjoys some gentle direct morning or evening sun, but we recommend protecting it from harsh midday rays that might stress those beautiful leaves. When your Audrey Ficus gets the right amount of light, you'll notice how much more vibrant and healthy it looks—it really makes all the difference in its overall wellbeing.


Should I mist my Audrey Ficus?

Misting your Audrey Ficus is definitely beneficial for its overall health and wellbeing, especially in dry indoor environments, helping to increase humidity levels around the plant and keeping those gorgeous velvety leaves clean, dust-free and beautifully happy.

Your Audrey Ficus genuinely appreciates the extra humidity, particularly during winter months when indoor heating can make the air quite dry. A gentle misting every few days or placing a humidifier nearby will help your plant feel more comfortable and prevent those crispy leaf edges that can happen in very dry conditions. Plus, it's a lovely opportunity to spend a quiet moment with your plant and check in on how it's doing—we think of it as part of the joy of plant parenthood.


What is the best fertilizer for an Audrey Ficus?

The best fertilizer for your Audrey Ficus is a balanced, water-soluble fertilizer option with standard NPK ratios like 10-10-10 or 20-20-20, diluted to half strength and applied monthly during spring and summer growing seasons only for optimal health.

Your plant isn't a heavy feeder, so a gentle approach works beautifully. During its active growing season from spring through summer, that monthly feeding gives your Audrey Ficus just the nutritional boost it needs to put out healthy new growth. Come fall and winter, let it rest completely without any fertilizer—this natural rhythm helps keep your plant healthy and prepares it for another season of beautiful growth when spring returns.



Pet-friendly?

The Audrey Ficus isn't pet-friendly and contains natural compounds that can be harmful to curious pets. While it's absolutely gorgeous to admire, it's definitely not safe for nibbling by your furry family members.


Is Audrey Ficus toxic to dogs?

The Audrey Ficus is definitely toxic to dogs and should be kept away from them at all times, with its natural latex sap containing harmful compounds that can cause vomiting, diarrhea, and oral irritation requiring immediate veterinary attention.


Is Audrey Ficus poisonous to cats?

The Audrey Ficus is toxic to cats and should be kept safely out of reach at all times, potentially causing drooling, vomiting, diarrhea, and mouth irritation from the natural compounds in its latex sap when ingested by curious felines.


Factoids

What is the difference between an Audrey Ficus and a Fiddle Leaf Fig?

The Audrey Ficus features soft, oval leaves and is easier to look after, while the Fiddle Leaf Fig has violin-shaped, glossy leaves and requires more maintenance. Your Audrey Ficus won’t have a tantrum if you miss a few care steps.


Is Ficus Audrey rare?

While you might not stumble across your Audrey Ficus at every big box store, it's definitely accessible through speciality plant retailers like us who understand its value. We love that it offers something special without being impossible to find.


What is the benefit of Audrey Ficus?

Beyond its obvious beauty, it's genuinely working to improve your indoor air quality with less fuss than many other statement plants. The combination of practical benefits and visual impact makes your Audrey Ficus such a wonderful addition to any home.


Where does Audrey Ficus get its name?

"Audrey" evokes that same classic beauty you associate with timeless style icons. Its botanical name tells the story of its origins in the Bengal region, where its wild relatives grow into sacred banyan trees so revered in Indian culture.


Buy an Audrey Ficus

Ready to transform your space with sophisticated elegance that won't stress you out? Our Audrey Ficus brings that perfect combination of stunning visual impact and manageable care that makes plant parenthood genuinely enjoyable. It's ideal for anyone who wants to create that lush, curated look without the constant worry about whether you're doing everything perfectly.

With our live video shopping calls, you can meet your future plant companion face-to-face and choose the exact Audrey Ficus that makes your heart happy. No guessing games or plant roulette—just you, connecting with your perfect green addition before it travels safely to your home. Because finding your ideal statement plant should feel as elegant and stress-free as caring for it will be!

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SKU: 96681310151

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Really pleasantly sour and delicious
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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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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
Carnegie, 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
Louisville, 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
J
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jdee28
Louisville, 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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