Whether the innovation of treating non-Dionysiac themes in tragedy must also be credited to Thespis before he brought his career to a close must remain a matter of doubt, though personally I am inclined to suppose so. Suidas[48] reports _Phorbas or the Prizes of Pelias_, _Priests_, _Youths_, and _Pentheus_ as the titles of four of his plays. Of these the last is clearly Dionysiac, the first probably is not, and the other two are noncommittal. This evidence, however, cannot be relied upon, for the reason that Aristoxenus is said to have declared that Heraclides Ponticus wrote tragedies and attributed them to Thespis.[49] But as we are not told that these plays bore the same titles as those ascribed to Thespis by Suidas, it does not by any means follow that the latter are spurious. But even if the titles were the same, it is not unlikely that Heraclides would have chosen as titles for his spurious compositions names declared by tradition to be those of genuine works of the Father of Attic Tragedy. The titles as they have reached us indicate that the ancients most certainly did not believe that Thespis confined himself to Dionysiac subjects.[50] In any case, this development could not have been long deferred after 534 B.C. To the more conservative it is said to have given offense; according to some authorities, the expression “Nothing to do with Dionysus” took its rise at this juncture.[51] Simultaneously, or at least only a little subsequently, the tragic choreutae were no longer dressed to represent sileni but whatever the needs of the individual play demanded, often plain citizens of Athens, Corinth, Thebes, etc. Even after all that Thespis did for it tragedy must still have been a crude, coarse, only semi-literary affair. Nevertheless, in 534 B.C., when Pisistratus, tyrant of Athens, established a new festival called the City Dionysia, in honor of Dionysus Eleuthereus,[52] he made a contest in tragedy the chief feature of its program. As was but fitting, Thespis won the first goat prize ever awarded in this Athenian festival.[53] It is unnecessary to enlarge upon this recognition except to protest against a not uncommon tendency to assume that terms like τραγῳδία and τραγῳδός were not in use before this date. Of course, the matter can not be definitely proved, but the evolution which I have been tracing at Sicyon and Icaria distinctly favors the other view.