After the first hearth of the fire altar is built, three bricks are taken to Nirriti. The reason given is a story: the gods climbed the finished hearth, saw only darkness, meditated, saw these bricks and dispelled the darkness, which is Nirriti. The bricks are a foot square, unmarked, husk-baked and black; they go to the south-west, into a natural cleft or barren ground, laid away from the sacrificer and untouched. He tells her to follow the thief's road and seek another, pays homage, asks her to loose the iron bond, and says he knows the Earth as Nirriti; naming her makes her harmless. The sling, seat, netting and pads are thrown beyond; water is poured between; they salute Prosperity and return without looking back.
Three black bricks dried in a chaff fire: chaff is her portion and black her form. They go to her quarter and place them in a self-made hole or cleft, her abode, with the sling facing them, to free the sacrificer from her noose; three because man is threefold. They are placed going away, to drive her off, and the party returns without looking round, to hide from her. They purify themselves and honour the home hearth: having wandered in Nirriti's world they return, purified, to the world of the gods. The verses are close to the Shatapatha's.
What is different here:
No story of the gods and the darkness; no water jar or salute to Prosperity; adds the purification and the reverence to the hearth, and the idea of a journey into Nirriti's world and back.
At the start of the royal consecration a firebrand is carried south to a self-produced hollow or cleft, a fire is made there and an offering poured with the words that this is Nirriti's portion. The text says Nirriti is this earth and that such a spot is possessed by her. They return without looking back, and the next cake is for Anumati.
What is different here:
A single offering by a king, to the south, with no bricks; the same cleft and the same return without looking back.
Sources: The Satapatha-Brahmana, tr. Julius Eggeling (Sacred Books of the East 12, 41); The Veda of the Black Yajus School (Taittiriya Sanhita), tr. A. B. Keith (1914)