ΟΜΙΛΙΑ ΖΟΛΩΤΑ ΣΤΑ ΕΛΛΗΝΙΚΑ ΜΕ ΑΤΟΦΙΑ ΑΓΓΛΙΚΗ ΓΛΩΣΣΑ

1η & 2η ΟΜΙΛΙΑ ΖΟΛΩΤΑ ΣΤΑ ΕΛΛΗΝΙΚΑ ΜΕ ΑΤΟΦΙΑ ΑΓΓΛΙΚΗ ΓΛΩΣΣΑ

ΣΤΗ ΣΥΝΕΔΡΙΑΣΗ, που γινόταν η επισκόπηση και αναλύονταν τα συμπεράσματα από τις εργασίες του ΔΝΤ και της Διεθνούς Τράπεζας για το 1957, ως αντιπρόσωπος της Ελλάδος πάγια από το 1946 ο Ξενοφών Ζολώτας προκάλεσε την έκπληξη από τον απροσδόκητο λόγο του στις 26 Σεπτεμβρίου 1957. Μίλησε ελληνικά και τον κατάλαβαν όλοι γιατί χρησιμοποίησε ατόφια την αγγλική γλώσσα! Την επομένη είχαν πρωτοσέλιδο το λόγο του οι «New York Times» και οι «Washington Post». Το μήνυμα πέρασε σε όλο τον κόσμο. Η διαχρονική δύναμη της ελληνικής γλώσσας, που έμεινε ζωντανή από την ποίηση του Ομήρου και πολύ παλιότερα μέχρι σήμερα, μπορεί να χρησιμοποιηθεί και να λειτουργήσει σε όλες τις ευρωπαϊκές γλώσσες.
Το πρώτο κείμενο του Ξ. Ζολώτα, του 1957 έχει ως εξής:
«Kyrie.
I eulogize the archons of the Panethnic Numismatic Thesaurus and the Oecumenical Trapeza for the orthodoxy of their axioms methods and policies, although there is an episode of cacophony of the Trapeza with Hellas.
With enthusiasm we dialogue and synagonize at the synods of our didymous Organizations in which polymorphous economic ideas and dogmas are analyzed and synthesized
Our critical problems such as the numismatic plethora generate some agony and melancholy. This phenomenon is characteristic of our epoch. But, to my thesis we have the dynamism to program therapeutic practices as a prophylacis from chaos and catastrophe.
In parallel a panethnic unhypocritical economic synergy and harmonization in a democratic climate is basic. I apologize for my eccentric monologue. I emphasize my eucharistia to your Kyrie to the eugenic and generous American Ethnos and to the organizers and protagonists of this Ampitctyony and gastronomic symposia»

2oς λόγος στις 2 Οκτωβρίου 1959
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
metropolis and my encomium to you Kyrie, the
stenographers.
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