Trata-se do templo de Ggantija, em Malta. Podem ver imagens deste em http://www.maltavista.net/en/list/photo/1028.html.
Infelizmente as imagens não mostram quase nada que seja interessante, pois o templo tem cerca de 6000 anos...
E aqui fica uma referência aos mitos relativos a este, em inglês:
A reading of the local guide books also reveals several legendary links between the five sites. Mgr. Gauci is a good source for these, as also is a more modern, and much more romanticised booklet, Realms of Fantasy - Folk Tales from Gozo, by George Camilleri. The map shows that Ta'Cenc is common to both major alignments, and so it is for the legends. The stones for the dolmen at Ta'Cenc originate from there but were placed in their particular spot by a 'giant woman'. The same giant woman, who was of great strength, brought the stone for the Qala Menhir from Ta'Cenc to Qala. She is said to have used the stone to sit on and watch over her crops whilst resting from her work in the fields. She ate large quantities of beans while sitting thus, and sang songs of love and war. The legend says that one year a drought came, causing the bean crop to fail and the giant woman to lose her strength. She crept off to vanish in a cave beneath the hills of Gozo. This seems to be a very direct parable connecting the Earth Goddess of agricultural fertility to the megaliths. It also implies that Ta' Cenc was a significant power centre of some kind. At Ggantija, meaning 'giant's bower', the stones from Ta' Cenc were brought by the same bean eating giant woman. This time, in an even more direct allusion to fertility, she also had a giant baby. As she carried the stones she is said to have eaten more beans and nursed the baby. The legend for Tal Qighan does not provide such a direct link as for the last three sites, but it is interesting in another way. The story is told of a mysterious horse rider going daily at dusk through Tal Qighan in the direction of Qala to light a lamp burning at the shrine of Our lady. This shrine is at the very old church of the Immaculate Conception in Qala which, according to Gauci, is on the site of a Neolithic temple. (The shrine is somewhat to the southeast of the Qala Menhir but it is said that the stones for the church were brought by a 'white lady'.) One night an Arab, or 'foreigner' tried to catch the rider but died in the attempt and was buried under the stones at Tal Qighan; the other name for the site, "Borg il-Gharib", translates as 'the heap of stones (or mound) of the foreigner'. The two sources mentioned above have no legends specifically about the Xewkija Church. However, in view of the earlier dolmen on the site and its location in the shadow (at sunset at least) of Ta'Cenc, it is hard for anyone who has visited Gozo not to believe that they were related on some way. There are some legends, according to Camilleri, for locations around and close to Xewkija. Gauci has been taken in this article as the more reliable guide to folklore as his book is older and less romanticised. But he, it seems, is more taken with the building of the present massive churches than with any legends from Xewkija and, in any case, the megalithic and legendary aspects of his book are incidental rather than the main theme. Even so, the riches of folklore hinted at by Gauci indicate that there would be handsome rewards awaiting a searching investigation. If such an investigation is to be undertaken it would need to be started soon, as the pace of 'modernistion' is accelerating rapidly and, under its influence, the traditional way of life and the legends will probably soon disappear. It seems nothing is sacred - forever.
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