The Elukeluke/Etuoo (tortoise) holds diverse symbolic meanings and associations, including with Ogun (god of war), pride, and trickery ( ). The tortoise is one of the rarest animals depicted on the Emwin Arhe (royal treasures); however, it was used by some carvers of the Igbesamwan to decorate the Aken'ni Elao (carved tusks) and some ivory Ẹgogo (gongs). According to Hans Melzian ( ), the Elukeluke has two praise names: “the thing that swaggers proudly” and “the thing that walks like a cripple.” Both praise names, although contradictory, evoke descriptions of Ọba Ohẹn, who was paralysed from the waist down and attempted to deceive the royal court about this fact.

The Elukeluke appears in stories as an “ambitious and cunning” animal ( ) and is often seen as a cautionary figure in Edo oral tradition. Priestess Azaigueni Aghahowa ( ) described the Elukeluke as a “great liar” who, in the form of a human, had attempted to deceive an Ọba. On discovering the deceit, “the Ọba cursed his house, which fell upon the tortoise's back and crushed it, becoming a part of him. From that time forward his deceitful character has been publicly acknowledged, because ‘he hides his body’.”

Ẹyẹn (snakes) are among the most common animals depicted by Edo artists on the Emwin Arhe (royal treasures). The varied depictions of these reptiles suggest different snake species, including the Ikpin (python), Arhunmoto (puff adder), and Olose (red-black striped snake); therefore, here we use the generic term for snake: Ẹyẹn.

The identification of snake motifs and depictions as Ikpin, as well as the importance accorded to this species, is a subject of scholarly debate. Paula Ben-Amos (1976, p. 247) argued that the Edo admired the “stature, colouration and crushing power” of the python, which was in turn associated with Olokun. She went on to identify the brass figures of snakes that formerly adorned the roof of the palace, as well as several other snakes, as pythons. Joseph Nevadomsky (1988, p. 77) argued instead that the importance of the Ikpin had been overstated.

Some of these snake representations may in fact be the Arhunmwoto (puff adder). The first to suggest this was the German curator Felix von Luschan (1919) in his early research into the Benin royal treasures. Nevadomsky (1988, pp. 79–80) suggested that the large head, narrow neck, and rough scales are indicative of either the puff adder, a symbol of “material wealth, tribute, and gifts,” or the Gaboon viper.

Another kind of snake that may be depicted is the Olose (red-black striped snake). It has the praise name “king of the snakes” in Edo. Olose is also closely connected to the deity Olokun, both because of its attractiveness and because it inhabits wet environments such as forest streams, which in turn flow into rivers and the sea, where Olokun lives (Nevadomsky 1988, pp. 76–77). Although the exact meanings of these different snakes vary, they share the characteristic of being spiritually powerful creatures.

Ẹgba is a protective charm armlet worn by both male and female in Benin kingdom. It is worn around the upper arm. On special occasion the Ifieto guild holds an egba each during procession as the match ahead of the Oba as his guards. Egba is made from bronze and iron, it is used for protection by those who wear it. most egba have various patterns and iconography.