Ẹkirẹ is the Edo term for frog ( ; Ọbazee 2025, p. 135). The Ẹkirẹ carries significant and often ambiguous symbolic importance, primarily linked to its liminal nature and association with spiritual and magical powers. As an amphibian that lives on the threshold between water and land, the Ẹkirẹ is seen as a messenger of Olokun. This connection reinforces the Ọba’s (king’s) ability to bridge the human and spiritual realms, a concept consistently present in Benin art.

While not as common as the mudfish, frogs appear on various Benin artworks, including Aken'ni Elao (carved tusks), pendant plaques, and Ẹrhẹ (royal stools). Their presence often relates to medicinal and occult practices. Frogs can be used in powerful curses, with a jumping frog signifying failure, and a frog, along with a coiled fish, used in rituals to release such curses. They are also associated with Osun, the deity of medicine, and scenes of snakes swallowing frogs can represent supernatural attacks or strong spiritual powers. For warriors, the Ẹkirẹ could even symbolise an aspect of their protective equipment and was used in palace rituals to encourage success in battle ( ).

Emẹ is the generic term for monkeys in Edo (Ọbazee 2025, p. 99). They appear much less frequently than other animals, shown either in full form, crouching or resting on their haunches, with their arms threaded around or resting on their knees; in other cases, only their faces are depicted.

The monkey is associated with success and good fortune (Blackmun 1984, p. 158). In the early 1980s, Paula Ben-Amos (in Blackmun 1984) suggested that Emẹ are associated with the Ehi (personal destiny), “particularly when the Ehi guides one steadily upwards towards success.” Paraphrasing Osemwegie Ebohon (1979, p. 46), Barbara Blackmun (1984) also described a connection between Ọba Ewuare the Great and Emẹ based on a praise name for the warrior king: “the thin headed monkey who hurled himself at his foes.” Emẹ, along with frogs, are also used in palace rituals to promote success in battle (Girshick Ben-Amos 1999, p. 106).