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 269^th 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.*