Isidore on Hebrew as the Original Language

Isidore of Seville (560-636) is one of the most influential western theologians of the late patristic period.  He was a noted linguist, but his views do lean toward the idea that Hebrew was the language spoken in the garden of Eden by Adam and Eve, and that all the language confusion at Babylon was various departures from Hebrew.  Here are some examples of his statements on this point:

Etymologies, Book IX, number 1:

Language diversity began after the flood, during the construction of the tower. The arrogance of that tower divided human society: different words had the same meaning. Earlier, all nations used one language: Hebrew. The patriarchs and prophets used it for speech, as well as for their holy writings. ...

Etymologies, Book X, number 191:

Nugas is a Hebrew word. It is set out in the books of the Prophets, where Zephaniah (3.18) says, Nugas, qui a lege recesserunt (the sorrowful, who have withdrawn from the law), enabling us to know that the mother of all languages is Hebrew.

(I should note that the parenthetical is from the translator.)

Etymologies, Book XII, number 2:

The pagans gave names to each animal, in their own languages. Adam assigned names using neither Latin, Greek, or the barborous tongues of the pagans, but Hebrew, the universal language before the flood.

I have recently heard folks begin to discuss this view with the label "Edenics."  Having only found that term in Wikipedia dictionaries, I'm a little reluctant to endorse it as having an established meaning, but - at any rate - this view by Isidore seems to fit the description of that label.

It's interesting to note that Isidore also makes an argument for the use of multiple versions (in multiple languages) based on the potential obscurity of the Scriptural language.  

Etymologies, Book IX, number 3:

The sacred languages are pre-eminent throughout the world: Hebrew, Greek, and Latin. These three languages were used by Pilate to write the charge <"King of the Jews"> against the Lord at the top of the cross. The obscurity of the Holy Scriptures, makes knowledge of these languages necessary. When the wording of one language creates doubt about a word or meaning, there is recourse to another.

The above translations come from Priscilla Throop's translation (2005 for books I-X and 2006 for books XI to XX).