Assyrian religion was adapted from Babylonian and Akkadian culture during the first two centuries BCE. The religion was practiced from roughly 2000-500 BCE in modern-day Iraq and its chief deity was Aššur.
As noted by several scholars, Aššur is an unusual deity because the capital city is named after him as well.
"Aššur was the god of the Assyrian nation. Originally he may have been the local deity of the city of the same name, or rather — since it is 26 unusual in Mesopotamia for the god and city to bear the same name (see loc al gods) — a personification of the city itself. (Oaths were sworn by the name of the city as if it were itself a god). As, therefore, the extent and power of Assyria spread, Aššur became the supreme god of the emergent state and empire. Details of the origins and development of the god, however, are lacking." 
It is likely that the deity was a local tradition before Assyria's militaristic rise to power in the thirteenth century and thereafter. According to Jeremy Black and Anthony Green, Aššur's symbolism is indistinct because the traditional winged sun disc was used in other iconography. Instead, the scholars believe that this deity was more likely associated with sun deity Šamaš (Utu) or as the "Assyrian Enlil."
According to Jeremy Black:
"The modern attribution to Aššur of the solar disc is certainly incorrect. Some scholars, however, believe that the winged disc, very common in Assyrian art and often on Assyrian sculptures with the image of a god above it, and placed over scenes of battle, ritual and the chase, must represent Aššur. The evidence, however, points strongly to this emblem as a symbol of the sun god Šamaš (Utu). Again, there may be some borrowing of an image proper to another god." 
Many other depictions of Aššur show a disc that appears to be the sun.
Tukulti-Ninurta I, the Assyrian leader, describes his military campaigns against the Babylonians. The poetic narrative embellishes the might and power of Tukulti-Ninurta I and his army, resulting in an Assyrian victory. A statue of the chief Babylonian deity, Marduk, was stolen and taken to the Assyrian capital.
King, Leonard W. The Seven Tablets of Creation, or the Babylonian and Assyrian legends concerning the creation of the world and of mankind. Vol. II, Supplementary Texts. Vol. 13, Luzac's Semitic Text & Translation Series. London, England: Luzac & Co., 1902.
Layard, Austen H. A Second Series of the Monuments of Nineveh; Including Bas-Reliefs From the Palace of Sennacherib and Bronzes From the Ruins of Nimroud. Vol II., The Monuments of Nineveh. London, England: John Murray, 1853.
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