Studying the mummies reveals information about the rituals, beliefs, and social structure of the tribes that practiced mummification.
[4] This difference has helped generate public interest in the Fire Mummies in the form of tourism to Timbac Cave[5] and various viral internet media on the topic.
However, a description of the process has been maintained in Ibaloi oral tradition, despite the cessation of Kayaban mummification occurring centuries ago.
The higher ranking the individual was within society, the longer the funerary practices and wake lasted before being put in their final resting place.
[6] The mummification process begins with oral administration of a hypertonic saline solution, commonly known as saltwater, to the dying tribe member.
Flushing the colon results in a substantial depletion of the gut flora, thus impairing the onset of internal tissue-destructive bacterial enzymatic processes.
Tobacco smoke is then blown into the mouth of the corpse to help dehydrate internal organs and prevent insect infestation.
The Central Mountain Provincial Igorots used soot from the bottom of ollas (clay pots) as tattoo pigment.
These tattoos include symmetric lined designs that represent elements such as earth and water and cover most of the body.
Besudak, or embelia Philippinensis has similar properties to vinegar to help preserve meat, and thus in death embalming was used as an extract form to prevent decay.
Perez's unpublished doctoral dissertation is described in the following excerpts from Keith Gabriel's book Kabayan Mummies: A Glimpse of Benguet.
[7] "A large quantity of salt is dissolved in water and poured into the mouth of the deceased to prevent the early decomposition of the internal organs.
The juice of patani and guava leaves is applied twice a day until the body is hardened, intact and smoothly dried.
For as long as two months or even one year, the body is alternately sun dried and smoked - interment time is decided by the nearest kin and after he has decided, carried to its final resting place in the cave of his ancestors or in another cave..." Perez adds that "the technique of mummification through salting of the internal organs and application of the juice of guava and patani leaves and smoking and sun-drying lasted up to the 1850s, although it is said to have continued to the end of the century.
According to Dr. Perez, "the process primarily depended on the social status of the dead, his wealth and most especially on his number of relatives in neighboring villages who could help shoulder the expenses during the rituals for months or years."
Perez writes further that "the early ancestors of the Ibaloys used a herb called atab to rub on the corpse's body.
Informants of Perez said the practice of mummification among their ancestors during the seventeenth century has not been recorded but orally divulged from one generation to another.
[9] Dr. Analyn Salvador-Amores, from the University of the Philippines-Baguio, states that the patterns were "kin-based and had social and collective meanings among the Ibaloy".
The National Museum agreed to return the mummy to Nabalicong Village in 1999 under the condition that Benguet officials take steps to protect Apo Annu from potential theft.
[4] These protective measures included installing an iron barrier to the opening of his burial cave and appropriation of government funds to maintain the site.
As such, an animal sacrificial ceremony was carried out to cleanse the village prior to returning Apo Annu back to his proper resting place.
Due to the cultural significance of returning Ibaloi ancestors to their burial caves, the Philippine government and World Monument Watch began site conservation efforts in the 1990s.