Satapatha Brahmana Part III (SBE41), Julius Eggeling tr. [1894], at sacred-texts.com
6:4:2:11. He then touches the lump of clay, with (Vâg. S. XI, 32), 'Thou art the Purîshya 1,'--that is, 'Thou art favourable to cattle; all-supporting,'--for he (Agni) indeed supports everything here;--'Atharvan was the first that kindled thee, O Agni!'--Atharvan doubtless is the breath, and the breath indeed churned him out (produced him) at first: 'Thou art that Agni who was produced at first,' this he means to say; and that same (Agni) he thus makes it (the lump) to be.
6:4:2:22. He then takes hold of it with the (right) hand and spade on the right side; and with the (left) hand on the left side, with, 'From the lotus Atharvan churned thee forth,'--the lotus doubtless means the waters, and Atharvan is the breath; and the breath indeed churned him (Agni, the fire) out of the waters at first;--'from the head of every offerer 2,'--that is, 'from the head of this All (universe).'
6:4:2:33. [Vâg. S. XI, 33; Rik S. VI, 16, 14] 'Also the sage Dadhyañk, the son of Atharvan, kindled thee;'--Dadhyañk, the Âtharvana, doubtless is speech; and he did kindle him therefrom;--'as the Vritra-slayer, the breaker of strongholds,'--Vritra is evil, thus: 'as the slayer of evil, the breaker of strongholds.'
6:4:2:44. [Vâg. S. XI, 34; Rik S. VI, 16, 15] 'Also Pâthya, the bull, kindled thee, as the greatest slayer of enemies,'--Pâthya, the bull, doubtless is the Mind, and he did kindle him therefrom;--'as a winner of wealth in every battle,'--as the text, so its meaning.
6:4:2:55. With Gâyatrî verses (he performs),--the Gâyatrî is the vital air: he thus lays vital air into him. With three (verses);--there are three vital airs, the out-breathing, the in-breathing, and the through-breathing: these he thus lays into him. These (verses) consist of nine feet, for there are nine vital airs, seven in the head, and two downward ones: these he thus lays into him.
6:4:2:66. And these two following ones are Trishtubhs,--(Vâg. S. XI, 35, 36; Rik S. III, 29, 8; II, 9, 1). Now, the Trishtubh is the body (self): it is his (Agni's) body he makes up by means of these two
[paragraph continues] (verses). 'Seat thee, O Hotri, in thine own place, thou, the mindful,'--the Hotri, doubtless, is Agni; and this, the black antelope skin, is indeed his own place; 'the mindful,' that is, 'the wise one;'--'establish the sacrifice in the seat of the good work!'--the seat of the good work doubtless is the black antelope skin;--'god-gladdening, thou shalt worship the gods with offering!'--that is, 'being a god, gratifying the gods, thou shalt worship (them) with offering;'--'Bestow, O Agni, great vigour upon the Sacrificer!'--thereby he implores a blessing upon the Sacrificer.
6:4:2:77. 'The Hotri, in the Hotri's seat, the knowing,'--the Hotri, doubtless, is Agni; the Hotri's seat is the black antelope skin; and the knowing 1 means the wise one;--'the impetuous and glowing one, of great power, hath sat down,'--that is, the impetuous and shining one, of great power, has sat down;--'the guardian of undisturbed rites, the most wealthy,'--for he indeed is the guardian of undisturbed rites, and the most wealthy;--'the bearer of thousands, the brilliant-tongued Agni,'--a thousand means all, thus, 'the all-bearer, the brilliant-tongued Agni.' With two Trishtubh (verses) relating to Agni (he performs): the meaning of this has been told.
6:4:2:88. Then there is this last Brihatî verse, for this (fire-altar) when completely built up becomes like the Brihatî (the great) metre: whatlike seed is infused into the womb, suchlike is (the child) born; and because he now makes this verse a Brihatî,
therefore this (altar) when completely built up becomes like the Brihatî.
6:4:2:99. [Vâg. S. XI, 37; Rik S. I, 36, 9] 'Seat thee, thou art great,'--he now causes the infused seed to establish itself, whence the seed infused into the womb establishes itself;--'burn thou, best gladdener of the gods!'--that is, 'shine thou, best gladdener of the gods; send forth, O Agni, worthy partaker of the offering, thy showy, ruddy smoke!' for when he (Agni) is kindled, he sends forth his ruddy smoke,--the showy, for it, as it were, shows itself.
6:4:2:1010. These (verses) amount to six,--six seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become. And what comes to be like the year, comes to be like the Brihatî; for the year is the Brihatî,--twelve full moons, twelve eighth days 1 (of the fortnight of waning moon), twelve new moons, that makes thirty-six, and the Brihatî consists of thirty-six syllables. He takes it (the lump of clay) from the right (south) to the left (north) side (of the hole), for from the right side seed is infused into the womb; and this (hole) now is his (Agni's) womb. He takes it thither without stopping, so as not to stop the seed.
217:2 ? Or, of every priest (visvasya vâghatah). There is nothing to p. 218 show how the author of this part of the Brâhmana interprets 'vâghat.' Cf. VI, 4, 3, 10.--Professor Ludwig (Rik S. VI, 16, 13) translates, 'from the head of the priest Visva.' Mahîdhara offers several interpretations, according to which 'vâghatah' may either be taken as nom. plur., the verb being again supplied in the plural,--'the priests churned thee out from the head of the universe,' or 'the priests of the universe (or all priests) churned thee out,'--or 'vâghatah' may be ablative sing., like 'mûrdhnah,' qualifying 'pushkarât,'--from the lotus, the head, the leader (or, starter, vâhakât) of the universe.
219:1 Thus the author evidently interprets 'vídânah,' instead of being found,' 'se trouvant,' as is its real meaning.