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.

In the riverine area surrounding Benin City, there are two types of crocodile. The Ẹghughu, known in English as the dwarf or bush crocodile, is believed to be more docile ( ; Ọbazee 2025, p. 133). The second type is the Àgbákà, the aggressive Nile crocodile ( ; Ọbazee 2025, p. 11).

Crocodiles are one of the important animals represented in the historical Emwin Arhe, and they are known as Olokun’s guards or the “policemen” of the waters. The powerful and ferocious qualities of these animals might explain why warrior figures are often depicted wearing Uhunmwu-Ẹkuẹ (pendant masks) in the shape of crocodile heads on Ama-Ẹrọnmwọn (bronze relief plaques) ( ). Olokun devotees use crocodiles as sacrificial animals in offerings during the worship of Olokun.

A variety of different kinds of Ahianmwẹ (birds) were depicted by artists from the palace guilds on royal artefacts over the centuries. The precise identification and interpretation of these birds, and the meanings attributed to them, vary. Some of the most commonly depicted are the Akala (white-backed vulture), Oɛɣohɔ (vulturine fish eagle), and Esughusughu (owl).

The Akala is usually depicted on top of Osogan, potent staffs kept by priests for the worship of Osun. Its ewawa (beak) is associated with the azen (witches), and the Akala is associated with “death, abandonment, morbidity, and spoils” ( ). The Oɛɣohɔ is known as the “king of the day birds,” and its feathers are often worn by chiefs in their headwear as symbols of respected old age and proper chieftaincy ( ).

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).