Tudela was called in Benjamin's time Tuteila. Sepharad is Spain.
There is a considerable difference of opinion as to the exact dates at which Benjamin began and completed his journey. In my opinion, the period can be placed within a very narrow compass. Early in his journey he visited Rome, where he found R. Jechiel to be the steward of the household of Pope Alexander. This can be no other than Pope Alexander III, who played so important a part in the struggle between King Henry II and Thomas a Becket. The German Emperor, Frederick Barbarossa, supported the anti-Pope Victor IV, and in consequence Alexander had to leave Rome soon after his election in 1159 and before his consecration. He did not return to settle down permanently in Rome until November 23, 1165, but was forced to leave again in 1167. Consequently Benjamin must have been in Rome between the end of 1165 and 1167. Benjamin terminated his travels by passing from Egypt to Sicily and Italy, then crossing the Alps and visiting Germany. In Cairo he found that the Fatimite Caliph was the acknowledged ruler. The Caliph here referred to must have been El-'Adid, who died on Monday, September 13, 1171—being the last of the Fatimite line. A short time before his death, Saladin had become the virtual ruler of Egypt, and had ordered the Khotba to be read in the name of the Abbaside Caliph el-Mostadi of Bagdad. (See the Life of Saladin, by Bohadin: Palestine Pilgrims' Text Society, p. 61.) It is clear, therefore, that Benjamin's absence from Europe must be placed between the years 1166 and 1171. Benjamin on his return journey passed through Sicily when the island was no longer governed by a viceroy. King William II (the Good) attained his majority in 1169, and Benjamin's visit took place subsequently. It will be found in the course of the narrative that not a single statement by Benjamin is inconsistent with this determination of date; see p. 3, n. 4; p. 9, n. 2; p. 15, n. 4; p. 61, n. 1; and p. 79, n. 2.
Saragossa was called in Benjamin's time Sarakosta (= Caesar-Augusta). Charisi, in Tachkemoni, 46, refers to some of the Rabbis.
The imposing ruins at Tarragona comprise prehistoric walls of enormous unhewn blocks of stone, as well as the remains of Roman aqueducts, tombs, amphitheatres, &c. Here and generally in this narrative the letter R is used as an abbreviation for Rabbi.
See Graetz, Geschichte der Juden, vol. VI, pp. 230 et seq.; also notes 1 and 10 at the end of vol. VI.