Where his ancestors pursued philhellenism as a means of attaining respectability and prestige among the Hellenistic kingdoms, Mithridates VI made use of Hellenism as a political tool.
Both Greeks, Romans and Asians were welcome at his court.
As protector of Greek cities on the Black Sea and in Asia against barbarism, Mithridates VI logically became protector of Greece and Greek culture, and used this stance in his clashes with Rome.
Strabo mentions that Chersonesus buckled under the pressure of the barbarians and asked Mithridates VI to become its protector (7.4.3.
c.308).
The most impressive symbol of Mithridates VI's approbation with Greece (Athens in particular) appears at Delos: a heroon dedicated to the Pontic king in 102/1 by the Athenian Helianax, a priest of Poseidon Aisios.
A dedication at Delos, by Dicaeus, a priest of Sarapis, was made in 94/93 BC on behalf of the Athenians, Romans, and "King Mithridates Eupator Dionysus".
Greek styles mixed with Persian elements also abound on official Pontic coins – Perseus was favored as an intermediary between both worlds, East and West.

Certainly influenced by Alexander the Great, Mithridates VI extended his propaganda from "defender" of Greece to the "great liberator" of the Greek world as war with the Roman Republic became inevitable.
The Romans were easily translated into "barbarians", in the same sense as the Persian Empire during the war with Persia in the first half of the 5th century BC and during Alexander's campaign.
How many Greeks genuinely bought into this claim will never be known.
 It served its purpose; at least partially because of it, Mithridates VI was able to fight the First War with Rome on Greek soil, and maintain the allegiance of Greece.
His campaign for the allegiance of the Greeks was aided in no small part by his enemy Sulla, who allowed his troops to sack the city of Delphi and plunder many of the city's most famous treasures to help finance his military expenses.
Where his ancestors pursued philhellenism as a means of attaining respectability and prestige among the Hellenistic kingdoms, Mithridates VI made use of Hellenism as a political tool. Both Greeks, Romans and Asians were welcome at his court. As protector of Greek cities on the Black Sea and in Asia against barbarism, Mithridates VI logically became protector of Greece and Greek culture, and used this stance in his clashes with Rome. Strabo mentions that Chersonesus buckled under the pressure of the barbarians and asked Mithridates VI to become its protector (7.4.3. c.308). The most impressive symbol of Mithridates VI's approbation with Greece (Athens in particular) appears at Delos: a heroon dedicated to the Pontic king in 102/1 by the Athenian Helianax, a priest of Poseidon Aisios. A dedication at Delos, by Dicaeus, a priest of Sarapis, was made in 94/93 BC on behalf of the Athenians, Romans, and "King Mithridates Eupator Dionysus". Greek styles mixed with Persian elements also abound on official Pontic coins – Perseus was favored as an intermediary between both worlds, East and West.
Certainly influenced by Alexander the Great, Mithridates VI extended his propaganda from "defender" of Greece to the "great liberator" of the Greek world as war with the Roman Republic became inevitable. The Romans were easily translated into "barbarians", in the same sense as the Persian Empire during the war with Persia in the first half of the 5th century BC and during Alexander's campaign. How many Greeks genuinely bought into this claim will never be known.  It served its purpose; at least partially because of it, Mithridates VI was able to fight the First War with Rome on Greek soil, and maintain the allegiance of Greece. His campaign for the allegiance of the Greeks was aided in no small part by his enemy Sulla, who allowed his troops to sack the city of Delphi and plunder many of the city's most famous treasures to help finance his military expenses.
Mithridates VI of Pontus