I have spent some days with Richard Bauckham's recent Jesus and Eyewitnesses (
"Origen (C. Cels. 2.262) gave the name Simon to the anonymous companion of Cleopas in Luke 24—the first of many attempts to identify this disciple. [FN(18): If Origen intended, as he probably did, an otherwise known Simon, this would not really be an example of the tendency [of naming the previously unnamed, DJ] we are discussing. He may have identified Cleopas correctly with Jesus' uncle Clopas and Cleopas's companion with Clopas's son Simeon/Simon, known from Hegesippus as the second bishop of
Admittedly, Bezae is later than Origen, but Amphoux pointed out (correctly in my opinion) that it is this Western reading that lies behind the long ending of Mark: 'he appeared in another form to two of them, as they were walking into the country. And they went back and told the rest, but they did not believe them.' This fits perfectly with the scenario of the Bezan Luke 24: The Two return to Jerusalem, they tell the Eleven that Jesus appeared to them. However, the Eleven do not believe the Two and then Jesus himself steps in and rebukes the Eleven. If this is correct than Origen was not the first to identify Cleopas's companion with a Simon. The tradition must have been around somewhere in the second century, at the time when Mark received its long ending, and survived in the Lucan text of Bezae.
Though I cannot prove that the influence does not go the other way (that is, that Bezae tries to smooth out the historical problem created by the Long Ending), it seems less likely: the solution is limited to a single manuscript and not picked up by any other scribes who were faced with the apparent inconsistency between the Long Ending and Luke 24.