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.

Ikoro (armcuffs) are made from different materials using different techniques, including brass sheet, cast bronze, and ivory. They were crafted by different guilds depending on the material used: artists of the Igun-Ẹrọnmwọn cast them in brass or hammered and incised them from brass sheet, whereas artists of the Igbesamwan carved ivory Ikoro. Ikoro were made in different qualities, from rather simple examples with abstract geometric decoration to finely carved ivory examples with brass or copper inlays. Ikoro are worn in pairs on both forearms by chiefs and the Ọba during ceremonies and festivals. Figures depicted on the Emwin Arhe (royal treasures) are often shown wearing such pairs.

Ukpọn is the Edo term for cloth (Aigbe 1985, p. 55; Ọbazee 2025, p. 542) and is used here to refer to the wrappers or kilts worn by many of the figures depicted on the Emwin Arre (royal treasures). The cloth worn around the waist may be plain, but it is more commonly richly decorated with motifs associated with the monarchy, power, and wealth, such as the Ọba'nui (infinity symbol) and Uhunme Ikpotoki (Portuguese heads).

The Benin Kingdom was renowned for its textile production, both for local use and for trade ( ). Within the royal court, members of the Owina n’Ido produced ukhuen cloth for the Ọba and other members of the court, who wore it as wrappers during festivals and ceremonies ( ).

Alongside locally produced textiles, imported cloth was also an important commodity in the Benin Kingdom’s trade networks. Textiles were exchanged with neighbouring production centres, particularly Ijebu ( ), while European traders brought silks, woollens, linens, and cotton from Europe and Asia from the 15th century onwards ( ).

Abuwa ornaments are made from red ododo cloth and are a symbol of wealth (Inneh 2007, pp. 110–111). ‘Abuwa’ is understood to translate directly as “hand of wealth” (Ezra 1992, p. 313). The Abuwa is worn at the waist by high-ranking chiefs as part of their ‘pangolin skin’ ceremonial regalia (Inneh 2007, p. 110) and continues to be worn today.

“One does not look at a mirror with bad eyes; if you are angry or hostile, you do not want to look into the mirror” ( ).

Ughegbe (mirrors) were not only utilitarian objects in the Benin Kingdom but also spiritually and symbolically potent. Their reflective surfaces were understood as a means of seeing spirits and deities ( ; Okunoghae in Bradbury 1960, 4). Mirrors are also associated with Olokun, their reflective surfaces being compared to the smooth, shimmering surface of the water in Olokun’s realm. They are associated with beauty and peace and are understood to have a protective function, allowing users to see danger before it arrives and to “scatter evil away” ( ). When depicted on Emwin Arhe (royal treasures), such as brass Urhotọ, Ughegbe are often held up by attendants around figures such as the Iy’Ọba, seemingly serving as a form of protection.

Ughegbe were among the trade goods brought to the Benin Kingdom by European merchants and were therefore also valuable prestige objects ( ). They were usually placed inside carved wooden frames with sliding covers that protected the mirror when not in use. Barbara Blackmun ( ) suggests that, given the spiritual nature of mirrors, these covers served more than a practical protective function: they also closed “the cosmic window,” thereby shielding the owner from beings that might otherwise emerge undetected from the reflection.

Many different kinds of Ẹrhu (headwear) are worn by the various figures depicted in the imagery of Benin royal artefacts. Through comparisons with ceremonial regalia still worn by chiefs and members of the royal court, including the Ọba himself, some Ẹrhu have been used to identify the different figures depicted. For example, the conical hat worn by high-ranking town chiefs as part of the pangolin regalia, still worn at ceremonies, is also visible on figures on some Ama-Ẹrọnmwọn (bronze relief plaques) ( ). Other examples include the distinctive bell-shaped helmet associated with the Iyasẹ ( ). Figures who wear a shallow-brimmed hat and a cross have been identified as Ewua or Ohensa priests ( ).

Different kinds of helmets and headwear were worn by warriors, reflecting the many different ranks and roles in the army at any given time, as well as developing trends that were in turn represented on Emwin Arhe created at different points in time. Warrior figures wearing helmets covered in cowrie shells were carved on the Aken'ni Elao (carved tusks) (Blackmun 1984, p. 330), yet on the brass Ama, warriors are sometimes depicted wearing helmets made from crocodile hide or horsehair with a front plate (Osadolor in Plankensteiner 2007, cat. no. 238, p. 457). Helmets made from horsehair with a front plate are one of the more common types represented on the Ama-Ẹrọnmwọn, and the demand for black horse tails was noted by both Portuguese and British traders during the late 17th and 18th centuries (Osadolor in Plankensteiner 2007, cat. no. 238, p. 457). Other warriors depicted on Ama-Ẹrọnmwọn wear helmets with a rounded top, chinstrap, and sometimes also a feather tucked into the left side. These types of headwear are known as Ẹrhu Iyokuo.

Attire worn for battle also differed from that worn for ceremonial occasions, such as the pointed headwear worn in combination with an ornate leopard-head tunic by war chiefs. Depictions of figures wearing this attire on brass Ama-Ẹrọnmwọn (bronze relief plaques) have been interpreted as representing the war chiefs’ participation in the war-ritual Isiokuo festival (Osadolor in Plankensteiner 2007, cat. no. 238, p. 457).

Another distinctive form of headwear is that worn by figures identified as leopard hunters on the brass Ama-Ẹrọnmwọn (relief plaques). These large helmets cover almost all of the leopard hunters’ faces except for their noses, eyes, and upper lips, and are made of an unusual material that remains unidentifiable (Plankensteiner 2007, cat. nos. 68–69, p. 322).

European figures are also portrayed with distinctive hats, such as Portuguese three-cornered hats. These depictions reflect the artists’ keen observation and highlight the impact of European trade and military assistance (Ezra 1992).

Ebe Amẹ refers to a wide variety of plants, particularly the leaves of the water fern or river leaf, found in riverine areas of southern Nigeria ( ). Artists from the Igun-Ẹrọnmwọn used these as a decorative motif in the background of most Ama-Ẹrọnmwọn (bronze relief plaques). The petals of the Ebe Amẹ, like the points of the ἀghàdàgháda (crossroads), represent the four cardinal directions: north, east, south, and west. The number four plays a foundational role in the Edo calendar, which is structured around four market days ( ).

Iwu are facial and body markings (scarifications) that were historically worn by Edo men and women. However, since the 1960s, the practice has been nearly extinct (Aisien 2011). In the past, Iwu were used as a way of proving that one was an Edo citizen, and the ceremony of having Iwu completed was an important rite of passage for men and women. The Osiwu, who also practised circumcision and other surgical procedures, would carry out the procedure of adding Iwu. There are different types of Iwu: ‘blades’ worn on the torso (Iwu-eko), and those worn on the face, such as Ikharo (three or four markings above the eyebrows), Irho (two narrow ‘blades’ worn on each cheek), Ovbihue (nasal ‘blades’), Ovbi-agbanmwen (chin ‘blade’), and Igho-okpa/Ukpgho (three forehead ‘blades’) (Aisien 2011, p. 22).

The number of Iwu also varied depending on the identity of the person wearing them. For example, royal men would wear six ‘blades’ on their torso, whilst men who were not royal would wear seven ‘blades’. Meanwhile, the Ọba’s female children would wear fifteen ‘blades’, and all other women would wear sixteen (Aisien 2011).