This farce was written in verse and consists of a prologue and four parts. The action takes place in Mexico City. On a throne of clouds rests a trinity: a Mexican politician, “the father devil;” a European capitalist, “the grateful son;” and an Anglo-American imperialist, “the evil spirit.” A mercenary/reporter informs them that down on earth, the villagers, workers, and soldiers have risen up, and neither the clergy nor the generals can contain them. This being the case, he orders the trinity to move to safety. To the tune of a fascist hymn, the trinity sings a chorus in which it admits that its government has come to the end. In an act of contrition, each figure confesses the long list of offenses it has committed against the people of Mexico. The first to speak is the Mexican politician, characterized as a Judas “Iscariot” who has traded the well-being of the nation for a few coins, thus betraying the people’s struggles. He is followed by the European capitalist, represented as a Jewish usurer and hoarder who started out as an aggressive worker, but changed his position when he reached America. Finally, the Anglo-American imperialist speaks about his militaristic, voracious vocation. At the end of the prologue, the Trinitarian throne collapses, and a worker advises that no mercy be shown in dispatching the enemies of the people (the rich, false apostles, the military, the intellectuals, and the like).

The text cites the double authorship of D. and G. Alfaro Siqueiros; so we can assume that the farce was drafted by Graciela (Gachita) Amador, Siqueiros’s wife at that time, who wrote stories and ballads for the publication, El Machete. Her husband’s job was to illustrate it, which he did with a woodcut print signed A., showing "the Trinity of the Shameless" on a throne of clouds: the spirit, the father (slightly above the other two) and the son, all with triangular haloes. In a period in which it was popular to be anticlerical, it is not surprising to find this irreverent parody of the Holy Trinity, the ineffable, most important enigma of the Catholic religion. Moreover, in the political language of the left, it was a recurrent topicality, since years earlier, Ricardo Flores Magón and the brothers in his guild spoke of the somber trinity: capital, the authorities, and the clergy in a Mexican Liberal Party manifesto. In this case, the clergy is replaced by a Jewish usurer, which could be interpreted as anti-Semitic prejudice. The farce adopts the concept of the future revolution held by the first Mexican communists: an apocalyptic event that would put an end to the reign of the Beast (the bourgeoisie). The reassignment of the meaning of religious topics for didactic purposes is evident. What’s more, in one of the verses, the workers are invited to accept their membership in communism based on its being a "practice of Christianity." Finding an equivalency between communism and Christianity can be traced back to the religious education of many communists, such as David Alfaro Siqueiros (1896–1974) himself. In communism, Siqueiros found a secularization of the concepts, values, and symbols with which Christians were highly familiar.