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latin name for snake plant Shop 'Mother in Law Plant - Sansevieria trifasciata' Snake Plant - Care and Info

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latin name for snake plant Shop 'Mother in Law Plant - Sansevieria trifasciata' Snake Plant - Care and InfoIntroducing the Mother in law plant, known as Sansevieria trifasciata (syn. Dracaena trifasciata), a popular hardy houseplant that belongs to the Sansevieria snake plant genus. Native to West Africa, the Sansevieria trifasciata has several other names such as the mother in law tongue plant, Viper's Bowstring Hemp, Saint George's Sword, and Devil's Tongue. These names often refer to the long, sword like leaves that resemble the sharp tongue of a snake.

Introducing the Mother-in-law plant, known as Sansevieria trifasciata (syn. Dracaena trifasciata), a popular hardy houseplant that belongs to the Sansevieria snake plant genus. 

Native to West Africa, the Sansevieria trifasciata has several other names such as the mother-in-law tongue plant, Viper's Bowstring Hemp, Saint George's Sword, and Devil's Tongue. These names often refer to the long, sword-like leaves that resemble the sharp tongue of a snake. This attractive, low-maintenance houseplant can tolerate drought and low light, making it an excellent choice for offices. 

Like other snake plants, these Sansevieria trifasciata mother-in-law tongue plants are known for their tall, upright leaves that grow in a rosette pattern.

These thick and fleshy dark green leaves have variegated patterns of light gray-green.

The leaves can grow up to 12 feet tall in their native habitat, but when grown indoors, they can grow as tall as 2 feet, adding a dramatic touch to any space.  

The mother-in-law tongue flowers are greenish-white and appear on long stalks that rise above the leaves from spring to summer. These Night-blooming snake plant flowers are fragrant and have a lily-like appearance. However, it's important to note that snake plant blooming is relatively rare indoors, and most Snake plant varieties are appreciated for their attractive leaves rather than their blooms.

Mother in Law Plant Key Features & Benefits

  1. NASA identified the Mother-in-Law Plant as a top air-purifying plant, effective at removing toxins like formaldehyde and toluene.
  2. Its waxy, upright leaves help reduce water loss, making it highly drought-tolerant.
  3. It is considered a symbol of good luck and protection in various cultures, often placed indoors for positive energy.
  4. The Mother-in-law snake plant filters indoor air, supports better mental health, and may reduce allergies, with a lifespan of 5–25 years.
  5. The snake plant releases oxygen at night, making it a great plant for improving bedroom air quality while you sleep.

The Dracaena trifasciata is an excellent beginner plant because of its adaptability to various growing conditions and its easy-to-grow nature, making it a decorative addition indoors.

Other popular snake plants are: the variegated snake plant with yellow variegated edges, the Zeylanica snake plant, the Bird's nest snake plant, and the Cylindrical snake plant

When and How to Water Your Snake Plant 

The mother-in-law's tongue plant is known for its ability to tolerate drought and is relatively low maintenance when it comes to watering. In general, it's best to allow the soil to dry out between waterings to avoid overwatering, which can lead to root rot. Your Snake plant prefers watering once every 2-3 weeks in the growing season and once every 4-6 weeks in the dormant season.

In the spring and summer, during the growing season, you can water your mother-in-law plant about once every 2-3 weeks. Be sure to thoroughly saturate the soil, allowing the water to drain out of the bottom of the pot to prevent waterlogged roots. 

In the winter months, when the plant is in a dormant phase, you can reduce watering frequency to once every 4-6 weeks. This allows your mother-in-law's snake plant to rest and prevents overwatering during its slower growth period. 

You can check the moisture level of the soil by sticking your finger about an inch or two into the soil. If it feels dry at that depth, it's a good indication that it's time to water. However, if the soil still feels slightly moist, it's best to wait a bit longer before watering. 

Light Requirements - Where to Place Your Mother-in-Law Plant 

When growing indoors, your snake plants will thrive and grow best in bright, indirect light for 4-6 hours a day.

Placing your Snake plants near a window where they can receive filtered sunlight throughout the day is ideal.

However, they can also tolerate artificial light, making them suitable for offices or rooms with limited natural light. 

When growing outdoors, the Snake plants Sansevieria, prefers bright, indirect light for at least 4-6 hours a day. They can tolerate some direct sunlight, but it's best to provide them with some shade during the hottest parts of the day, especially in regions with intense sunlight. Partial shade or filtered sunlight is generally ideal for outdoor Sensevieria trifasciata Snake plants.

Optimal Soil & Fertilizer Needs 

The Sansevieria trifasciata favors very airy, sandy potting soil that drains well and should be fertilized once a year in spring. Planting them in ordinary soil will result in compacted roots, stunted growth, and most likely root rot. Instead, make or buy a well-drained cactus potting mix, or ideally use our specialized succulent potting mix that contains 5 natural substrates and mycorrhizae to promote the development of a strong root system that helps your Snake plants to thrive. 

As for fertilizer, the mother-in-law’s tongue plants are not heavy feeders; you can apply a diluted, balanced NPK (5-10-5) liquid fertilizer once a year during the growing season, which is typically spring. It's best to use a general-purpose houseplant fertilizer and dilute it to half the recommended strength.

Remember, it's important not to over-fertilize your Sansevieria Snake plant, as this can lead to the build-up of salt in the soil. This can cause damage to the roots and negatively impact the overall health of the plant. So, when in doubt, it's better to err on the side of caution and fertilize sparingly. 

Hardiness Zones & More 

In the United States, this is mostly an indoor plant, but if you live in southern Florida or Hawaii, then you can cultivate it outdoors in USDA zones 9-11.

In colder zones, the succulent plant Snake Sansevieria can still be grown, but it will need to be grown indoors or in a greenhouse during the winter months to protect it from freezing temperatures. 

While household humidity is generally good enough, these large snake plants will do even better with some extra moisture in the air. Please set up a humidifier nearby or grow them in naturally humid rooms like your bathroom or kitchen. 

How to Best Grow Snake Plant Indoors

When grown indoors, these adorable mother-in-law tongue plants thrive in warm and humid conditions, making them perfect for cozy indoor spaces. With temperatures between 60°F and 75°F, this lovable Dracaena trifasciata is sure to feel right at home. Just make sure not to let them get too chilly - anything below 50°F could spell disaster for your lovey-dovey snake plants.

Wildlife - Snake Plant Attracts the Following Friendly Pollinators

The Mother-in-law's Snake plant is a popular houseplant that is known to attract friendly pollinators such as bees, hummingbirds, and butterflies. These pollinators are drawn to the plant's unique flowers, which emit a sweet scent and provide a source of nectar. By welcoming these beneficial insects into your home or garden, you can help support local ecosystems and promote biodiversity.

Butterflies
Bees
Hummingbirds
Lady Bugs
Multi Pollinators
Other Birds

According to ASPCA, the mother-in-law plant is mildly toxic if ingested, primarily due to the presence of saponins. These compounds can cause gastrointestinal distress in both humans and animals, with symptoms like nausea, vomiting, and diarrhea. However, it is safe to touch and handle, making it a popular choice for indoor plants in homes with pets or children.

How to Propagate Your Mother-in-Law's Plant

For mother-in-law snake plant propagation, you can do this easily by offsets and leaf cuttings. When the plants grow at least four inches tall, divide or take cuttings of the healthy leaves to propagate your snake plant in the spring or summer. New shoots can also be potted on their own.

Repotting a snake plant is crucial for its care, recommended every three to five years. It's important to notice roots growing out of the pot's holes, water draining too quickly, roots filling the container, stunted growth, and a dull appearance.

Key Takeaways

  1. The Sansevieria trifasciata is commonly called the “Snake Plant” due to its long, upright leaves with wavy, green banding that resembles snake skin.
  2. This plant was featured in NASA’s Clean Air Study, which found it effective at filtering indoor air pollutants like formaldehyde, benzene, and trichloroethylene.
  3. It is considered a symbol of good luck and positive energy in Feng Shui, often placed near entrances or workspaces to promote protection and prosperity.
  4. The plant is extremely drought-tolerant, storing water in its thick, upright leaves and thriving with very little attention.
  5. This mother-in-law snake plant is one of the easiest houseplants to grow, making it a favorite for beginners and those with busy lifestyles.

Final Thoughts

Overall, the Snake plant or Mother-in-law plant (Dracaena trifasciata) is a low-maintenance houseplant that thrives in a variety of conditions. It is native to West Africa and is well-known for its ability to tolerate neglect and survive in low-light environments. This mother-in-law plant has long, sword-shaped leaves that are typically dark green with light green horizontal stripes, giving it a unique and striking appearance. In terms of snake plant care, it prefers a well-drained potting mix with terra cotta pots and only needs to be watered sparingly, as overwatering can lead to root rot. Additionally, it can tolerate a warm indoor temperature between 60-75 degrees Fahrenheit and does not require frequent fertilization.

Whether you're a beginner or an experienced plant lover, the Dracaena trifasciata Snake plant for sale is a fantastic choice that will bring beauty and freshness to your home or office.

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Works as a paper towel holder. Its a stick. It doesnt look like a cheap stick and it didn't break. Which means it met all my criteria. Great job.
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Reviewed in the United States on June 3, 2026
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when having guests over, it's nice for each one to use their own towel instead of having a 'community' guest towel, or those fancy ones that people feel guilty using. This solved the problem.
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Reviewed in the United States on April 7, 2026
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A wonderful book that illuminates the reality of the God of Israel compared to the ANE deities.
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Reviewed in the United States on May 28, 2026
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F. Gwin
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Excellent. An invaluable resource!
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Recently I have been reading a lot of books that have told me that the Bible's story of Adam and Eve plus the Exodus etc. are all myths that are extremely similar. Therefore, we should rethink the Bible and change our understanding of it to a more modern worldview that incorporates this knowledge and denies any sort of originality in the biblical account. John Oswalt thinks differently. He thinks that the Genesis story of origins is not some random piece of Semitic or Mesopotamian literature, but that is really unique revelation from God (and is prepared to back that statement up!). The book is divided into two sections: The Bible and Myth The Bible and History Oswalt spends the first few chapters defining the world of the Old Testament and trying to find a definition for the word myth. He comes to the conclusion that a myth "the reflection of a certain way of thinking about the world. To be sure, because of the way in which it thinks, the fantastic is often found in myth. But it is not the presence of the fantastic that makes a piece of literature myth; rather, it is the presence of the mythic worldview." This worldview, he asserts, is based off of what he calls "continuity," which he describes as "when the human, natural, and divine realms are expressed and actualized [together]." The worldview that assumes continuity is based on the here and now, and is very panentheistic. Primordial time is a key factor and the gods are dependent on the humans. This is not so with the biblical worldview. The worldview of the Bible assumes transcendence - an independent God meeting with people on his own terms. He then compares and contrasts these views and shows the real differences between stories like Enimu Elish and Genesis 1. He doesn't deny similarities in the narratives, but he shows the differences in the worldviews. He then moves on to history. Just like the word "myth," Oswalt has to define history, because how civilizations have viewed history in the past has never been the same as Western civilization views history. Then he asks whether or not the Bible is history, and whether or not it matters. He makes several great points here, one of which is that ancient annuals and chronicles never recorded the defeats of kings, yet we find Israel's holy book littered with their failures and mess ups. This is a serious deal when looking at whether or not the Bible is history, because in the ancient way of thinking this surely stands out. He then looks at other questions, like "Are Biblical Faith and Biblical History Inseparable?" and responds to some critics (including Bultmann!). He then looks into the origins of the Israelites' worldview by means of authorship. Is the Bible a late text that was updated from an older, polytheistic one? "No!" says Oswalt. He deals with critiques here as well before moving on to a brilliant conclusion where he sums up the book and gives us a view of how modernism and rationalism are taking us back to the worldview based on continuity. Overall, this was a brilliant book and I wish I had read it sooner!!! It seems like so many authors today are trying to convince us that the Bible has so much in common with the other stories of origin out of an anti-biblical or liberal worldview (like ). However, under close scrutiny these criticisms do not stand up. I thank John for this book, and I will be recommending it to countless others!
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Reviewed in the United States on August 11, 2012
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Cari Ring
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★★★★★ 4
Excellent analysis, decent theorizing
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While the analysis and argumentation presented in The Bible among the Myths is outstanding, the early chapters of the book suffer from a few problems. First - and this is mainly a complaint given my own preferences - the style of writing in chapters 1-4 differs noticeably from that of the rest of the book. While the introduction and chapters 5-10 reflect a learned, academic style, the first four chapters are written more casually, without quite the same rigor that characterizes most of Oswalt's writing. I am not entirely sure of the reason for this difference, and I wouldn't mention it if it were not for the second issue. These same chapters reflect their writing style in their content, so much so that I nearly gave up on the book after the first three chapters. While I appreciate the author's need to provide background information, definitions, and an overarching theoretical framework, his methodology as laid out in the text is much less rigorous than I would prefer to see. The first few chapters are much less heavily annotated, with fewer scholarly references and a great number of offhanded summaries. He labels his approach to the definition of "myth" as phenomenological, that is, examining the common characteristics of a variety of myths in order to summarize what is essential about them. However, his listings of these common characteristics are vague and poorly related to actual bodies of mythology that survive to the present day. Examples, when cited, are drawn almost exclusively from the Greek and Egyptian traditions. For the understanding of Israelite culture as it relates to its neighbors, this is certainly a fair beginning; for the definition of myth, which is a worldwide phenomenon transcending culture and geography, it seems very far from adequate. As someone who has a thorough knowledge of Christianity and Greco-Roman mythology and at least a nodding acquaintance with Egyptian, Norse/Germanic, and Celtic mythologies, I can at least begin to fill in some of the gaps in Oswalt's analysis. His generalizations, although sweeping, are not particularly problematic, but I am concerned that he embarks upon such a grand theoretical project without doing at least a little more specific analysis of various individual mythologies to demonstrate his points. More problematic in my opinion is that he groups all these various mythologies into a single worldview. Any number of scholars have tried to broaden the interpretations of myths to demonstrate that all cultures revert to the same basic narrative (The Golden Bough being the most famous example, and The Hero with a Thousand Faces being a more recent one); none of them has succeeded particularly well from a scholarly perspective. Despite this early weakness, Oswalt's work undergoes a dramatic improvement starting in chapter 5. His basic point - that the essential view of reality in Israel is demonstrably opposed to the view held by any of its neighbors - can be made without resorting to the sweeping claims of the earlier chapters, and he does an excellent job of presenting and analyzing the evidence for his view. His terminology (of "continuity" and "transcendence"), while not quite adequate to present an overarching definition and theory of what constitutes a myth, is certainly well-suited to his specific analysis. In particular, the analysis of the supposed parallels between the Enuma Elish and Genesis 1 is outstandingly done. After presenting a table with the usual outline of the Enuma Elish against the outline of Genesis 1, he simply proceeds to list the major plot events and how much time it takes to relate each one in the text itself. From this alone, it is readily apparent that the prevailing "outline" has intentionally been generated to encourage comparison to the Genesis account of creation. Such spurious efforts - minimizing the events of over 500 lines of poetry, while selecting 5 which bear questionable similarity to a verse in Genesis - are not honest scholarship, and kudos to Oswalt for pointing this out. I agree with a previous reviewer that it would have been helpful to append the text of the Enuma Elish in parallel with Genesis for readers to compare for themselves would have been a nice touch, but Oswalt's claims are not so elevated that they could not be disproven by direct appeal to the text. One final note. A previous reviewer noted that many of the authors Oswalt discusses wrote between the 60's and 80's, and complained that this made the book seem "dated." I am a graduate student in classics, and can assure those who are concerned that in any field dealing with antiquity, "dated" sources are often some of the most important. Unlike quantum physics, which has less than a century of history, the classic writings of antiquity and the history of those eras has been studied for over two millennia. Meaningful research begins, in fact, with the scholars of Alexandria who worked around 300 BCE; often the work they have done is not duplicated anywhere else. In the field of Ancient Near Eastern studies and Biblical studies in particular, there is likewise a long history of scholarly and interpretive effort. Sources less than a hundred years old are not dated - in the grand scheme of things, they are actually quite recent. It is also worth noting that many of the very recent books, which the reviewer presumably has in mind, are written for a popular audience and would not be considered truly scholarly efforts. Some are written by scholars, but those specific books are unlikely to come up in a serious academic analysis of the subject. The views entertained by those books, however, are very clearly addressed in The Bible among the Myths - largely because the scholarly arguments they were based on are much older than most people assume. Just because Oswalt does not mention names of popular authors does not mean that his argument fails to cover all its bases. All in all, the book is well written and persuasive. The earlier chapters might be found in any popular book on the subject, but the later chapters are more clearly of a scholarly bent, with corresponding vocabulary; readers who are looking for more of a lay approach to the issues may want to look for another author. However, the analysis of parallels between the Old Testament and the surviving Ancient Near Eastern literature is well-presented and balanced, and Oswalt's treatment of other scholars in the field seems to be fair. (I have not read any of their works myself, but Oswalt presents both strengths and weaknesses when considering whether an author's position is sufficiently explanatory and praises some aspects of works he disagrees with. He also is willing to point out when he agrees with some of the author's data, but draws a different conclusion. All of this strikes me as favorable.) The later chapters are thoroughly referenced in endnotes and draw from a variety of sources. Chapters 1-4: 3.5 stars Chapters 5-10: 5 stars Overall: 4.5 stars
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Reviewed in the United States on January 2, 2014

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