THE
HISTORICAL TRUTH BEHIND THE “PADUL-ONG” TRADITION OF BORONGAN
by
Msgr Lope C. Robredillo, SThD
What,
really, is the historical truth behind the “Padul-ong” tradition of
Borongan? Is there a modicum of truth to
it? What is its historical core? Though the present account on the “Padul-ong” is couched in some mythical
details, partly because its beginnings was for long shrouded in the mist of
history, and partly because of the religious experience of those who received
and transmitted the tradition, yet, my research in recent years on its
historical background demonstrates that the tradition is, after all,
essentially authentic.
It has to be recalled that prior to
1616, Borongan in its present location already had a church, doubtless of wood,
nipa and stone, periodically visited by Jesuit missionaries from Catubig and
later on from Palapag, Northern Samar.
The town resulted from a consolidation of inhabitants in several small
clusters of houses in the nearby rivers and fields. One can be sure that the church was already
dedicated to “Nuestra Señora de la
Natividad,” and had an image of the patroness.
But with the increase of converts to
Christianity and the corresponding demand for a larger place of worship, the
Jesuits, after more than 75 years of missionary activities, started
constructing a more permanent building, this time a church of stone and
galvanized iron, sometime before 1700 (actually, writers do not agree on the
exact date). And, probably to match the
new church, a new statue of the patroness was ordered from either Spain or
Mexico.
On July 2, 1718, the new image of “Nuestra
Señora de la Natividad,” arrived in Borongan, or, to be exact, at the
Borongan Bay, on board the galleon, piloted by Don Enrique Herman, named “Nuestra Señora de Begoña,” which left
Acapulco, Mexico on March 31. It was carried by Father Juan Jose Delgado,
himself a passenger of the galleon with other priests. Because the ship, what with its heavy cargoes
from Mexico, could not dock at the town without running aground, considering
the sandbars and reefs, it cast anchor on the bay, and the statue was loaded on
a small boat to reach the shore.
Given the Spaniards’ baroque cultural
upbringing and flair for ceremonies and pageantry, it is most likely that other
boats coming from Guintaguican and nearly fishing hamlets accompanied the
transport of the image of the Borongan Patroness. This was in all likelihood the first fluvial
procession at the Borongan Bay in honor of the Patrona. It is also not
impossible that the parish priest, presumably still Father Domingo Ynsausti,
and the parishioners welcomed the arrival of the statue with singing and
rejoicing! Though there is no record as
to the exact place where the transporters disembarked (Rawis? Borongan beach?
Sabang?), a procession from the landing area to the parish church was
undoubtedly held.
This statue of “Nuestra Señora de la Natividad” was a special one, because it was
believed to contain a first class relic; a strand of hair of the Blessed Mother
was kept in its locket. As the image was
prominently displayed and venerated in the church of Borongan, various forms of
miracles were attributed to our Lady’s intercession. As Father Delgado himself
narrated years later in his book, “Historia
General Sacro-Profana, Politica y Natural de Las Islas del Poniente, Llamadas
Filipinas” (1754), he ascribed to her mediation the protection of the
missionaries from such evils as Moro incursions and frequent typhoons. Stories of unusual experiences about her
emerged from among the natives. In one
account, it is said that the Virgin could be seen early in the morning walking
from Hamorawon spring to the church, probably after bath. Understandably
enough, it did not take long for the church of Borongan to become a place of
pilgrimage. People from all over the
island came and still come to the church of Nuestra
Señora de Borongan to seek her
intervention for various reasons.
No wonder, Father Delgado, serving as
Superior of the Residencia de Palapag,
used to go on pilgrimage to Borongan. He
had great affection for the Patroness that, in the dedicatory portion of his
book mentioned above, he addressed her, “Excelentísima
Señora y soberana Madre de Dios de Borongan.” It was 54-year old Father Delgado himself, at
that time parish priest of Guiuan, who officiated the Sung Mass (Misa Cantada) when the new church of Nuestra Señora de Borongan was dedicated on September 8, 1751. (This
year, 2020, is the 269th anniversary of its dedication.) He was so delighted to touch the hair of the
Virgin’s image with his own hands on the day of the blessing of the church.
It is in that context that the “Padul-ong” tradition must be understood
and appreciated.
In view of all this, organizers and
celebrators of the “Padul-ong”
festival have no need to worry about the historical foundation of the event. It
is solidly grounded in history. But, as I have suggested on September 14, 2019
on my Facebook page, they would be more in keeping with the “Padul-ong” tradition and more indigenous
if the participants of the festival were to exclaim, “Viva! Nuestra Señora de Borongan!” (instead of “Viva! Nuestra Señora de la
Natividad!”) during the parade
and the performance of the ritual. And,
of course, in faithfulness to the soul of the tradition, its spiritual dimension
should not be dispensed with.*
