*Dyēus

Associated with the vast diurnal sky and with the fertile rains, *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast.

In classic Indo-European, associated with the late Khvalynsk culture (3900–3500),[6] *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.

It is unlikely however that he was in charge of the supervision of justice and righteousness, as it was the case for Zeus or the Indo-Iranian Mithra–Varuna duo, but he was suited to serve at least as a witness to oaths and treaties.

[28][20] The relationship between Father Sky (*Dyēus Ph₂tḗr) and Mother Earth (*Dʰéǵʰōm Méh₂tēr) is also of contrast: the latter is portrayed as the vast and dark dwelling of mortals, located below the bright seat of the gods.

[30] While Hausos and the Divine Twins are generally considered the offsprings of *Dyēus alone,[31] some scholars have proposed a spouse-goddess reconstructed as *Diwōnā or *Diuōneh₂,[32][33] with a possible descendant in Zeus's consort Dione.

A thematic echo occurs in the Vedic tradition as Indra's wife Indrānī displays a similar jealous and quarrelsome disposition under provocation.

After the mating of Dia's husband Ixion with the phantom of Hera, the spouse of Zeus, the story leads ultimately to the birth of the Centaurs (who may be seen as reminiscent of the Divine Twins, sons of *Dyēus).

[31] Another reflex may be found in the Mycenaean Greek Diwia, possibly a feminine counterpart of Zeus attested in the second part of the 2nd millennium BC and which may have survived in the Pamphylian dialect of Asia Minor.

[66][130] The enduring sanctity of the mountain, the annual pilgrimage to its summit, and the solemn sacrifice of a white bull by the local people provide abundant evidence that the ancient cult of the sky-god on Mount Tomorr continues through the generations almost untouched by the course of political events and religious changes.