This speech Thurgood Marshall gave in 1987 was part of the constitutional bicentennial celebration. Politicians and Judges around
the country were praising the "founding Fathers" for their genius at writing a document that established the guiding legal principles of the republic for generations. But Marshall was one of the few voices pointing out
that the original constitution required numerous amendments and came to a crisis that required a Civil War to solve. In a time of flag waving and patriotic rhetoric, Marshall's comments surprised many and created
Remarks of Thurgood Marshall
At The Annual Seminar
SAN FRANCISCO PATENT AND TRADEMARK LAW ASSOCIATION
In Maui, Hawaii May 6, 1987
1987 marks the 200th
anniversary of the United States Constitution. A Commission has been established to coordinate the celebration. The official meetings, essay contests, and festivities have begun.
The planned commemoration
will span three years, and I am told 1987 is "dedicated to the memory of the Founders and the document they drafted in Philadelphia."
we are to "recall the achievements of our Founders and the
knowledge and experience that inspired them, the nature of the government they established, its origins, its character, and its ends, and the rights and
privileges of citizenship, as well as its attendant responsibilities."
Like many anniversary celebrations, the plan for 1987 takes particular events
and holds them up as the source of all the very best that has followed. Patriotic feelings will surely swell, prompting proud proclamations of the
wisdom, foresight, and sense of justice shared by the Framers and reflected in a written document now yellowed with age. This is unfortunatenot the
patriotism itself, but the tendency for the celebration to oversimplify, and overlook the many other events that have been instrumental to our achievements as a nation. The focus of this celebration invites a complacent
belief that the vision of those who debated and compromised in Philadelphia yielded the "more perfect Union" it is said we now enjoy.
I cannot accept this invitation, for I do not believe that the meaning of the Constitution was forever "fixed" at the Philadelphia Convention. Nor do I find
the wisdom, foresight, and sense of justice exhibited by the Framers particularly profound. To the contrary, the government they devised was defective from the start, requiring several amendments, a civil war, and
momentous social transformation to attain the system of constitutional government, and its respect for the individual freedoms and human rights, we hold as fundamental today. When contemporary Americans cite "The
Constitution," they invoke a concept that is vastly different from what the Framers barely began to construct two centuries ago.
For a sense of the evolving nature of the Constitution we need look no further than the first three words of the document's preamble: 'We the People."
When the Founding Fathers used this phrase in 1787, they did not have in mind the majority of America's citizens. "We the People" included, in the
words of the Framers, "the whole Number of free Persons."
On a matter so
basic as the right to vote, for example, Negro slaves were excluded, although they were counted for representational purposes at threefifths each. Women
did not gain the right to vote for over a hundred and thirty years.
These omissions were intentional. The record of the Framers' debates on the slave question is especially clear: The Southern States acceded to the demands of the New England States for giving Congress broad power to
regulate commerce, in exchange for the right to continue the slave trade. The economic interests of the regions coalesced: New Englanders engaged in
the "carrying trade" would profit from transporting slaves from Africa as well as goods produced in America by slave labor. The perpetuation of slavery
ensured the primary source of wealth in the Southern States.
Despite this clear understanding of the role slavery would play in the new
republic, use of the words "slaves" and "slavery" was carefully avoided in the original document. Political representation in the lower House of Congress
was to be based on the population of "free Persons" in each State, plus threefifths of all "other Persons."
Moral principles against slavery, for those
who had them, were compromised, with no explanation of the conflicting principles for which the American Revolutionary War had ostensibly been
fought: the selfevident truths "that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness."
It was not the first such compromise. Even these ringing phrases from the Declaration of Independence are filled with irony, for an early draft of what
became that Declaration assailed the King of England for suppressing legislative attempts to end the slave trade and for encouraging slave rebellions.
The final draft adopted in 1776 did not contain this criticism.
And so again at the Constitutional Convention eloquent objections to the institution of slavery went unheeded, and its opponents eventually consented
to a document which laid a foundation for the tragic events that were to follow.
Pennsylvania's Governor Morris provides an example. He opposed slavery
and the counting of slaves in determining the basis for representation in Congress. At the Convention he objected that
"The inhabitant of Georgia [or] South Carolina who goes to the coast of Africa, and in defiance of the most sacred laws of humanity tears away his
fellow creatures from their dearest connections and damns them to the most cruel bondages, shall have more votes in a Government instituted for
protection of the rights of mankind, than the Citizen of Pennsylvania or New Jersey who views with a laudable horror, so nefarious a Practice."
And yet Governor Morris eventually accepted the threefifths accommodation. In fact, he wrote the final draft of the Constitution, the very document the
bicentennial will commemorate.
As a result of compromise, the right of the southern States to continue importing slaves was extended, officially, at least until 1808. We know that it
actually lasted a good deal longer, as the Framers possessed no monopoly on the ability to trade moral principles for selfinterest. But they nevertheless
set an unfortunate example. Slaves could be imported, if the commercial interests of the North were protected. To make the compromise even more
palatable, customs duties would be imposed at up to ten dollars per slave as a means of raising public revenues.
No doubt it will be said, when the unpleasant truth of the history of slavery in America is mentioned during this bicentennial year, that the Constitution was
a product of its times, and embodied a compromise which, under other circumstances, would not have been made. But the effects of the Framers' compromise have remained for generations. They arose from the
contradiction between guaranteeing liberty and justice to all, and denying both to Negroes.
The original intent of the phrase, "We the People," was far too clear for any
ameliorating construction. Writing for the Supreme Court in 1857, Chief Justice Taney penned the following passage in the Dred Scott case,
the issue whether, in the eyes of the Framers, slaves were "constituent members of the sovereignty," and were to be included among "We the People":
"We think they are not, and that they are not included, and were not intended to be included.... They had for more than a century before been
regarded as beings of an inferior order, and altogether unfit to associate with the white race...; and so far inferior, that they had no rights which the
white man was bound to respect; and that the Negro might justly and lawfully be reduced to slavery for his benefit.... [A]ccordingly, a Negro of
the African race was regarded ... as an article of property, and held, and bought and sold as such.... [N]o one seems to have doubted the correctness of the prevailing opinion of the time."
And so, nearly seven decades after the Constitutional Convention, the Supreme Court reaffirmed the prevailing opinion of the Framers regarding the
rights of Negroes in America. It took a bloody civil war before the l3th Amendment could be adopted to abolish slavery, though not the consequences slavery would have for future Americans.
While the Union survived the civil war, the Constitution did not. In its place arose a new, more promising basis for justice and equality, the 14th
Amendment, ensuring protection of the life, liberty, and property of all persons against deprivations without due process, and guaranteeing equal protection of the laws. And yet almost another century would pass before
any significant recognition was obtained of the rights of black Americans to share equally even in such basic opportunities as education, housing, and
employment, and to have their votes counted, and counted equally. In the meantime, blacks joined America's military to fight its wars and invested
untold hours working in its factories and on its farms, contributing to the development of this country's magnificent wealth and waiting to share in its prosperity.
What is striking is the role legal principles have played throughout America's history in determining the condition of Negroes. They were enslaved by law,
emancipated by law, disenfranchised and segregated by law; and, finally, they have begun to win equality by law. Along the way, new constitutional
principles have emerged to meet the challenges of a changing society. The progress has been dramatic, and it will continue.
The men who gathered in Philadelphia in 1787 could not have envisioned
these changes. They could not have imagined, nor would they have accepted, that the document they were drafting would one day be construed by a Supreme Court to which had been appointed a woman and the
descendent of an African slave. We the People" no longer enslave, but the credit does not belong to the Framers. It belongs to those who refused to
acquiesce in outdated notions of "liberty," "justice," and "equality," and who strived to better them.
And so we must be careful, when focusing on the events which took place in Philadelphia two centuries ago, that we not overlook the momentous events
which followed, and thereby lose our proper sense of perspective. Otherwise, the odds are that for many Americans the bicentennial celebration will be
little more than a blind pilgrimage to the shrine of the original document now stored in a vault in the National Archives. If we seek, instead, a sensitive
understanding of the Constitution's inherent defects, and its promising evolution through 200 years of history, the celebration of the "Miracle at Philadelphia"
will, in my view, be a far more meaningful and humbling
experience. We will see that the true miracle was not the birth of the Constitution, but its life, a life nurtured through two turbulent centuries of our own making, and a life embodying much good fortune that was not.
Thus, in this bicentennial year, we may not all participate in the festivities with flagwaving fervor. Some may more quietly commemorate the suffering,
struggle, and sacrifice that has triumphed over much of what was wrong with the original document, and observe the anniversary with hopes not realized
and promises not fulfilled. I plan to celebrate the bicentennial of the Constitution as a living document, including the Bill of Rights and the other amendments protecting individual freedoms and human rights.