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 ( ).

Ikharo are linear keloid markings depicted on the forehead of Uhunmwu-Elao (commemorative heads) in groups of three or four above each eye. The exact meaning of Ikharo is debated; some have argued that they relate to the gender or tribal identification of the person on whom they are depicted. For example, has argued that they were worn only by men; however, their use in depictions is not consistent with this, and the Iy’Ọba are also shown wearing them. argued that they are instead a stylistic feature employed by artists that varied over time.

The naming of these markings differs between publications. For example, describe these markings as “agbaguda n'ehae”, which they write translates literally as “blades of the forehead”. However, later went on to call these “ikharo”, as used here. referred to these forehead markings as ikharo, meaning “tribal mark [of eye]”.

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.

Hairstyles are used to determine a person's status in the society, as chiefs, common folks, chief's wives and the wives of the Ọba all wear different hairstyles. We have Okuku, Ikpe~okhokho, Idu~akpata

Ẹkpoki are cylindrical boxes made by members of the Isekpokin (guild of leather workers) from leather and bark. In the late 19th century, some were also crafted from brass sheet with rich embossed ornamentation. Members of the Igun Ẹronmwon (guild of brass casters) might have created examples from cast brass, although only a single example of this kind is known today (inventory no. 212729). Ẹkpoki are used by the Ọba to present gifts to chiefs, while chiefs use leather Ẹkpoki to send kola nuts and other traditional items to one another (Inneh 2007, pp. 109–110). Ẹkpoki also feature in important rituals such as Iguẹ, during which the Ọba is ceremonially presented with an Ẹkpoki (Blackmun in Plankensteiner 2007, cat. no. 74, p. 328), as well as Ugie-Ewere, during which the Ọba is presented with an Ẹkpoki that symbolically contains a gift from the Ooni of Ife (Plankensteiner 2007, cat. no. 83, p. 336). This refers to an oral tradition that, at the coronation, the Ooni of Ife sent certain regalia. Gifts presented in Ẹkpoki could also have carried symbolic messages.

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).