Linguists are able to reconstruct the names of some deities in the Proto-Indo-European language from many types of sources. Some of the proposed deity names are more readily accepted among scholars than others.

• *Dyēus Ph₂tēr is the god of the day-lit sky and the chief god of the Indo-European pantheon. The name survives (Mallory & Adams 2006, pp. 409, 431) in Greek Zeus with a vocative form Zeu patēr; Latin Jūpiter (from the archaic Latin Iovis pater), Dispater, Sanskrit Dyáus Pitā, and Illyrian Dei-pátrous.

• *Deiwos-, Deva or Deos (masculine, as per Mallory & Adams (2006, p. 408), but from *dhy-, according to Jaan Puhvel), Hittite, sius 'god'; Greek, dios 'god' (but usually theos from a different root); Oscan, Diovis; Latin, Jove, a particular god, also with forms deus, divus, 'god, rich man'; Sanskrit Deva; in Avestan, the daevas, (later Persian divs) were demonized by Zarathustra; Lith. Dievas; Latv. Dievs, a god who causes the rye fields to ripen; ON Týr, OHG Ziu, Old English, Tiw (from which comes Tuesday, the name of the week), a particular god; Welsh duw; Irish dia, 'god', and possibly Irish Dagda, and Slavic Dažbog

• *Plth₂wih₂ is reconstructed (Mallory & Adams 2006, pp. 267) as ‘Plenty’, a goddess of wide flat lands and the rivers that meander across them. Forms include Hittite Lelwanni, a goddess of the underworld “the pourer” (Gamkrelidze & Ivanov 1995, p. 760); and Sanskrit Prthivi.

• *Perkwunos, known as the “striker,” is reconstructed (Mallory & Adams 2006, pp. 410, 433) from Sanskrit Parjanya, Prussian Perkuns, Lithuanian Perkūnas, Latvian Pērkons, Slavic Perun and Norse Fjörgyn. Fjörgyn was replaced by Thor among the Germanic speaking peoples. These gods give their names to Thursday, the fifth day of the week, through calqueing. The Celtic hammer god Sucellus is of the same character, but with an unrelated name.

• *H₂eusosis the name of certain specific gods, usually the sun, the stars, especially the planet Venus or hearth fires; a class of gods ('those that shine with a golden light'); and a general word for 'a god, any god'. These gods are also general to the Indo-Europeans.
  • *H₂eus(os), is believed to have been the goddess of dawn (Mallory & Adams 2006, pp. 409, 410, 432), continued in Greek mythology as Eos, in Rome as Aurora, in Vedic as Ushas, in Lithuanian mythology as Aušra 'dawn' or Auštaras (Auštra) 'the god (goddess) of the northeast wind', Latvian Auseklis, the morning star (Lithuanian Aušrinė, 'morning star'); Ausera, and Ausrina, goddesses of dawn or of the planet Venus; Hittite, assu 'lord, god'; Gallic Esus, a god of hearths; Old Norse, Aesir (pl.), and Old English Os (sg.), general words for a god, any god; Slavic, Iaro, a god of summer. The form Arap Ushas appears in Albanian folklore, but is a name of the Moon. See also the names for the Sun which follow.
  • *H₂eust(e)ro (Mallory & Adams 2006, pp. 294, 301), but see also the form *as-t-r, with intrusive -t- [between s and r] in northern dialects" (Mallory & Adams 2006, pp. 702, 780), (Gamkrelidze & Ivanov 1995). Anatolian dialects: Estan, Istanus, Istara; Greek, Hestia, goddess of the hearth; Latin Vesta, goddess of the hearth; in Armenian as Astghik, a star goddess; possibly also in Germanic mythology as Eostre or Ostara; and Baltic, Austija.

• *PriHeh₂, is reconstructed (Mallory & Adams 2006, pp. 208) as “beloved, friend” (Sanskrit priya), the love goddess. She is known in Hittite as the object of the Purulli festival. In Avestan, she is demonized as Paurwa, but replaced by Anahita. In Greek she is recognized as Aphrodite. In Latin Venus takes her place (whose name corresponds to Sanskrit vanas "lust", an epithet of Ushas), and in Old Norse she is Freya (a van goddess, cf. Venus). In Albanian she is Perendi, Christianized as St. Prendi. J. Grimm refers to an Old Bohemian form Priye, used as a gloss for Aphrodite (DM p. 303). Many of these goddesses give their names to the sixth day of the week, Friday. They are also very well known in lesser form such as the Germanic Elves and the Persian Peris, charming and seductive beings in folklore. There are also masculine forms of this deity, Sanskrit Prajapati, Greek Priapos, borrowed into Latin as Priapus, and Old Norse Freyr.

• *Deh₂nu- 'River goddess' is reconstructed (Mallory & Adams 2006, p. 434) from Sanskrit Danu, Irish Danu; Welsh Dôn, and a masc. form Ossetic Donbettys. The name has been connected with the Dan rivers which run into the Black Sea (Dnieper, Dniester, Don, and Danube) and other river names in Celtic areas.

• *Welnos, is reconstructed as a god of cattle from Slavic Veles, and Lithuanian Velnias (in archaic Lithuanian vėlės means 'shades' or 'spirits of the departed'), "protector of flocks"; as well as Old Norse Ullr, and Old English Wuldor, and even the Elysian fields in Greek myth and ritual (according to Jaan Puhvel). There may be a god of cattle in the northern lands, but the argument is very thin. These names were also once thought to be connected to Sanskrit Varuna and Greek Ouranos, for example by Max Muller (Comparative Mythology p. 84), but this is now rejected on linguistic grounds, ("the etymology is disputed" Shapiro, JIES 10, 1&2, p. 155).

• Divine Twins: There are several sets (the Indo-Europeans seem to be quite fond of twins), which may or may not be related.
  • The Sun and Moon are discussed in the next section.
  • Yama and Manu, the first mortals, (or the first gods to die), become the ancestors of everyone and king(s) of the dead. The first ancestor of men was called *Manu-, see Germanic Mannus, Hindu Manu (Mallory & Adams 2006, p. 435). See also Mythology section.
  • Horse Twins, usually have a name that means 'horse' *ekwa-, but the names are not always cognate, because there is no lexical set (Mallory & Adams 2006, p. 432). They are always male and usually have a horse form, or sometimes, one is a horse and the other is a boy. They are brothers of the Sun Maiden or Dawn goddess, sons of the Sky god, continued in Sanskrit Ashvins and Lithuanian Ašvieniai, identical to Latvian Dieva deli. Other horse twins are: Greek, Dioskuri (Polydeukes and Kastor); borrowed into Latin as Castor and Pollux; Irish, the twins of Macha; Old English, Hengist and Horsa (both words mean 'stallion'), and possibly Old Norse Sleipnir, the eight-legged horse born of Loki; Slavic Lel and Polel; possibly Christianized in Albanian as Sts. Flori and Lori. The horse twins may be based on the morning and evening star (the planet Venus) and they often have stories about them in which they "accompany" the Sun goddess, because of the close orbit of the planet Venus to the sun, (JIES 10, 1&2, p. 137-166, Michael Shapiro, who references D. Ward, The Divine Twins, Folklore Studies, No. 19, Univ. Calif. Press, Berkeley, 1968,).

• A water or sea god is reconstructed (Mallory & Adams 2006, p. 438) as *H₂epom Nepots 'grandson/nephew of waters' from Persian and Vedic Apam Napat, and as *neptonos from Celtic Nechtan, Etruscan Nethuns, Germanic Hnikar and Latin Neptune. This god may be related to the Germanic water spirit, the Nix and the Neckar River. Similarly, most major Lithuanian rivers begin in ne- (e.g. Nemunas, Neris, Nevėžis). Poseidon fulfills the same role in Greek mythology, but although the etymology of his name is highly arguable, it is certainly not cognate to Apam Napat.

The Sun and Moon are often seen as the twin children of various deities, but in fact the sun and moon were deified several times and are often found in competing forms within the same language. The usual scheme is that one of these celestial deities is male and the other female, though the exact gender of the Sun or Moon tend to vary among subsequent Indo-European mythologies. Here are two of the most common forms:

• *Seh₂ul with a genitive form *Sh₂-en-s, Sun, appears as Sanskrit Surya, Avestan, Hvara; Greek Helios, Latin Sol, Germanic *Sowilo (Old Norse Sól; OE Sigel and Sunna, modern English Sun), Lithuanian Saulė, Latvian Saule; Albanian Diell.
• *Meh₁not Moon, gives Avestan, Mah; Greek Selene (unrelated), although they also use a form Mene; Latin, Luna, later Diana (unrelated), ON Mani, Old English Mona; Sl. Myesyats; Lithuanian, *Meno, or Mėnuo (Mėnulis); Latv. Meness. In Albanian, Hane is the name of Monday, but this is not related. (Encyclopedia of IE Culture, p. 385, gives the forms but does not have an entry for a moon goddess.)

• *Peh₂uson is reconstructed (Mallory & Adams 2006, p. 434) as a pastoral god, based on the Greek god Pan, the Roman god Faunus and the Fauns, and Vedic Pashupati, and Pushan. See also Pax.

• There may have been a set of nature spirits or gods akin to the Greek Satyrs, the Celtic god Cernunnos and the Dusii, Slavic Veles and the Leszi, the Germanic Woodwose, elves and dwarves. There may also have been a female cognate akin to the Greco-Roman nymphs, Slavic vilas, the Huldra of Germanic folklore, and the Hindu Apsaras.

• It is also likely that they had three fate goddesses; see the Norns in Norse mythology, Moirae in Greek mythology, Sudjenice of Slavic folklore and Deivės Valdytojos in Lithuanian mythology. Celtic religion is also rife with triple goddesses, such as the Gaulish Matrones and the Morrigan of Ireland, and sometimes triplicate gods as well, but they are not always associated with fate. See also Triple deities.

A fuller treatment of the subject of the Indo-European Pantheon would not merely list the cognate names but describe additional correspondences in the "family relationships", festival dates, associated myths (but see Mythology section) and special powers.