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The members of the Katipunan were poor people—writers, common soldiers, washermen, mechanics, and tenants on the friars’ estates. They subscribed small sums monthly for the purchase of arms, and for other expenses. Bearing in mind how many conspiracies had been denounced to the priests by the women, the leaders of this movement gave their meetings the outward appearance of benevolent associations, and directed the members to represent the society to their wives in that light.
Later on a woman’s lodge, with twenty-five members was organised, under the presidency of Marina Dison, but the women were not informed of the true object of the society.
Fray Eduardo Navarro, Procurator of the Augustinians, in a cleverly-written work, entitled ‘The Philippines; a Study of Certain Matters of Moment,’ published in 1897, prints under No. 3 of the Appendix the title granted by the Walana Lodge, No. 158, certifying that “our dear sister, Purificacion Leyva, has been initiated in the degree of Companion-Mason at the session of 8th April, 1894.”
On reading this work, I infer that the friars considered the Katipunan a Masonic body, but this is a mistake. The Katipunan adopted some of the Masonic paraphernalia, and some of the initiatory ceremonies, but were in no sense Masonic lodges.
The programme of the Katipunan was, in its own words, “to redeem the Philippines from its tyrants, the friars, and to found a communistic republic.” This was simple and direct, and they meant it.
How many men were affiliated to this society cannot be known. Estimates range from 10,000 to 50,000 members. I think there can be no doubt that it was the most potent factor in the insurrection of 1896, and that its members, unlike the Creoles and Mestizos, were ready to give their lives for their cause.
[1] This word is formed of the first syllable of the names of three native priests executed after the Cavite mutiny, Fathers Gomez, Burgos, and Zamora.