After the signing of the Treaty of Sèvres, the assassination attempt on him, and his defeat in the elections, self-exiled in Paris, Eleftherios Venizelos decided to engage in the translation of Thucydides. [...] His translation was done without the complex of the specialized philologist who, out of fear of missing some verbal form of the original, disregards whether he will squeeze the reader into some awkward expression that will interrupt the flow of his thoughts, thus for the right to the enjoyment offered by one of the greatest writers of our culture. He rendered Thucydides' Greek into his own Greek. In the language he spoke and thought in. Today we call this language "simple Katharevousa." Venizelos' Thucydides is the proof, one of the proofs, that refutes the arguments of our linguistic Manichaeism. This condemned Katharevousa as an artificial language. Our education has exiled it, ignoring that significant works of our literature, thus an important chapter of our culture, have been written in Katharevousa. And when a language can create literature, it is anything but artificial. The rendition of Thucydides by Eleftherios Venizelos is one of the literary monuments of modern Greece.

(from the introductory note by Takis Theodoropoulos)

The political history of Thucydides is certainly a Greek invention. It is about the pursuit of power in the relations of societies, but more specifically in the city-state, an ideal cradle for the development of civilization. Devotion to the spirit of the city presupposes a citizen's faith, a faith akin to the Christian faith in the immortality of the soul. Without this devotion, Plato and Aristotle could not have dedicated some of their most important works to the good of the state.

(from the introductory note by Thanos M. Veremis)