The Muttatus observe all the religious rites of the Nambutiris. The rule is that the eldest son should be named after the paternal grandfather, the second after the maternal grandfather, and the third after that of the father. The upanayana ceremony is celebrated between the ages of seven and eleven, and the Gayatri hymn may only be repeated ten times thrice daily. In the funeral rites, the help of the Maran called Chitikan (a corruption of Chaitika, meaning one who is connected with the funeral pyre) is sought. Pollution lasts only ten days. The Muttatus stand above all sections of the Ambalavasi group, and below every recognised section of the Brahman and Kshatriya communities, with whom they do not hold commensal relations in any part of Kerala. They are thus on a par with the Illayatus, but the latter have their own hierarchy, and lead a social life almost independent of the Brahmans. The Muttatus seek their help and advice in all important matters. The Muttatus are, however, privileged to take their food within the nalampalam (temple courts), and the leaf-plates are afterwards removed by temple servants. The Ambalavasis do not possess a right of this kind. At Suchindram, the Nambutiri by whom the chief image is served is not privileged to give prasada (remains of offerings) to any worshipper, this privilege being confined to the Muttatus engaged to serve the minor deities of the shrine. The washing of the stone steps leading to the inner sanctuary, the mandapa, kitchen, feeding rooms, and bali stones, both inside and outside the shrine, are done by Muttatus at temples with which they are connected. All Ambalavasis freely receive food from Muttatus. It is further noted, in the Cochin Census Report, 1901, that "there is a pithy saying in Malayalam, according to which the Muthads are to be regarded as the highest of Ambalavasis, and the Elayads as the lowest of Brahmans. Considerable difference of opinion exists as to the exact social status of Muthads. For, while some hold that they are to be regarded as degraded Brahmans, others maintain that they are only the highest class of Ambalavasis. In the opinion, however, of the most learned Vydikan who was consulted on the subject, the Muthads are to be classed as degraded Brahmans. They are supposed to have suffered social degradation by their having tattooed their bodies with figures representing the weapons of the god Siva, and partaking of the offerings made to that god." A correspondent, who has made enquiry into caste questions in Malabar, writes to me as follows. There are several ways of spelling the name, e.g., Mussu, Mussad, and Muttatu. Some people tried to discriminate between these, but I could not work out any distinctions. In practice, I think, all the classes noted below are called by either name indifferently, and most commonly Mussad. There are several classes, viz.:-- (1) BRAHMAN OR QUASI-BRAHMAN.