Odigba (coral-beaded collar) is a rigid neck collar made of coral beads, worn as part of ceremonial attire only by senior princes who have been made Enigie (Inneh 2007, p. 107). Although Ibafe (2007, p. 43) argued that the Odigba was introduced during the Ogiso period (c. 900–c. 1170 AD) by Ogiso Ere, along with other symbolically important Emwin Arhe, such as the Ada (ceremonial sword) and the Ẹbẹn (ceremonial sword), this seems unlikely, as coral was only introduced in the late 15th century through trade with Portuguese merchants.

The Unwẹnrhiẹnọtan (switch) is made from branches of a tall shrub and is held by the Ọba and certain chiefs, such as the Osuan and Ooton, during sacrificial rituals and ceremonies, particularly Ugie Erha Ọba (B ). Figures carrying Unwẹnrhiẹnọtan are depicted in brass on the Ama-Ẹrọnmwọn (bronze relief plaques) and also carved in ivory on the Aken'ni Elao (altar tusk).

According to Barbara Blackmun ( ), the Unwẹnrhiẹnọtan “is required whenever the sacrifice of a living creature takes place within the Ọba’s palace complex, to drive away intrusive spiritual forces. The upright position of this essential implement suggests that the person who holds it is about to preside over a sacrificial ceremony.”

Ėwùϙsዕtỏ is the Edo term for a long, woven garment (Ọbazee 2025, p. 144). The Osuan, the high priest of Uwen, and the Ooton may both wear the Ėwùϙsዕtỏ, making it difficult to distinguish between the two figures based on their attire alone. In depictions on Aken'ni Elao, figures identified as Ooton are more commonly represented than the Osuan specifically ( ). Both figures are also depicted holding Unwẹnrhiẹnọtan (switches) alongside the Ėwùϙsዕtỏ.

Today, neither the Osuan nor the Ooton wears the long gown, although both are associated with a distinctive hairstyle ( ). On ivory and brass Emwin Arhe (royal treasures), the Ooton or Osuan is depicted wearing the Ėwùϙsዕtỏ with his left hand placed on his chest, over a bulge beneath the gown. This bulge is understood to conceal the jawbone of the deceased Iyasẹ, which the Ooton wears. According to Barbara Blackmun ( ), because the Iyasẹ was the leader of the opposition to the Ọba, the jawbone became the “locus of the Iyasẹ’s disturbing dissent as he voices disagreement.” As a result, the Iyasẹ’s family was required to give the jawbone to members of the Ooton guild, who kept it in the royal palace.