Για την παγκόσμια επίδραση της ελληνικής γλώσσας είναι γνωστοί οι περίφημοι λόγοι του καθηγητή οικονομολόγου Ξενοφών Ζολώτα στην Ουάσινγκτον το 1957 και 1959.

Δεν ήταν όμως μόνο ο Ξενοφών Ζολώτας που το τόλμησε. Ένας ακόμη Έλληνας, ο πρύτανης του Παν/μίου του Σικάγο  Γιάννης Καλαράς, έδωσε διάλεξη στο Παν/μιο του Σικάγο το 1998 με τίτλο «The significance and influence of the hellenic language» (Η σπουδαιότητα και η επίδραση της ελληνικής γλώσσας) ακολουθώντας το παράδειγμα του Ξ. Ζολώτα.

Με αφορμή, λοιπόν, την παγκόσμια ημέρα της Ελληνικής Γλώσσας (9 Φεβρουαρίου), ο πολύ καλός φίλος και συνεργάτης Θεοδόσης Διακογιάννης, μας έστειλε αποσπάσματα από τις δύο ομιλίες:

Ομιλία Γ. Καλαρά

"The genesis of classical drama was not symptomatic. Aneuphoria of charismatic and talented protagonists showed fantastic scenes of historic episodes. The prologue, the theme and the epilogue, comprised the trilogy of drama while synthesis, analysis and synopsis characterized the phraseology of the text. The syntax and phraseology used by scholars, academicians and philosophers in their rhetoric, had many grammatical idioms and idiosyncrasies. ... The protagonists periodically used pseudonyms. Anonymity was a syndrome that characterized the theatrical atmosphere. The panoramic fantasy, the mystique, the melody, the aesthetics, the use of the cosmetic epithets are characteristics of drama. Even through the theaters were physically gigantic, there was no need for microphones because the architecture and the acoustics would echo isometrically and crystal - clear.
Many epistomologists of physics, aerodynamics, acoustics, electronics, electromagnetics can not analyze - explain the ideal and isometric acoustics of Hellenic theaters even today. There were many categories of drama: classical drama, melodrama, satiric, epic, comedy, etc. The syndrome of xenophobia or dyslexia was overcome by the pathos of the actors who practiced methodically and emphatically. Acrobatics were also euphoric. There was a plethora of anecdotal themes, with which the acrobats would electrify the ecstatic audience with scenes from mythical and historical episodes. Some theatric episodes were characterized as scandalous and blasphemous. Pornography, bigamy, hemophilia, nymphomania, polyandry, polygamy and heterosexuality were dramatized in a pedagogical way so the mysticism about them would not cause phobia or anathema or taken as anomaly but through logic, dialogue and analysis skepticism and the pathetic or cryptic mystery behind them would be dispelled. It is historically and chronologically proven that theater emphasized pedagogy, idealism and harmony. Paradoxically it also energized patriotism a phenomenon that symbolized ethnically character and phenomenal heroism."

Ομιλία Ξ. Ζολώτα

«Kyrie,

It is Zeus' anathema on our epoch and the heresy
of our economic method and policies that we should
agonize the Skylla of nomismatic plethora and
the Charybdis of economic anaemia.

It is not my idiosyncracy to be ironic or sarcastic
but my diagnosis would be that politicians are
rather cryptoplethorists. Although they emphatically
stigmatize nomismatic plethora, they energize
it through their tactics and practices. Our policies
should be based more on economic and less on political
criteria. Our gnomon has to be a metron between
economic strategic and philanthropic scopes.

In an epoch characterized by monopolies, oligopolies,
monopolistic antagonism and polymorphous inelasticities,
our policies have to be more orthological, but
this should not be metamorphosed into plethorophobia,
which is endemic among academic economists.

Nomismatic symmetry should not antagonize economic acme.
A greater harmonization between the practices
of the economic and nomismatic archons is basic.

Parallel to this we have to synchronize and harmonize
more and more our economic and nomismatic policies
panethnically. These scopes are more practicable
now, when the prognostics of the political end
economic barometer are halcyonic.

The history of our didimus organization on this sphere
has been didactic and their gnostic practices
will always be a tonic to the polyonymous and
idiomorphous ethnical economies. The genesis of
the programmed organization will dynamize these
policies.

Therefore, I sympathize, although not without criticism one
or two themes with the apostles and the hierarchy
of our organs in their zeal to program orthodox
economic and nomismatic policies.

I apologize for having tyranized you with my Hellenic
phraseology. In my epilogue I emphasize my eulogy
to the philoxenous aytochtons of this cosmopolitan».