In 1688, Louis XIV was the Sun King of France (Sun as the source of light and warmth, not the center of the universe, which was not yet the politically correct viewpoint). After his wife died, he secretly married Marquise de Maintenon, the tutor of his children by his mistress, a pious Catholic, and revoked the Edict of Nantes that guaranteed religious freedom to Protestants, although his second wife's influence on this decision has been exaggerated. Hundreds of thousands of Protestants illegally emigrated - some to England, some to Holland, where one of them edited a journal of literary and philosophical reviews, and some to South Africa, where the Dutch East India Company maintained a provisioning station for ships going between Holland and the East Indies (modern-day Indonesia). Blacks had not yet migrated to the Cape area, which was populated by the Khoikhoi (whom the Dutch called Hottentots); the Dutch supported and armed one Khoikhoi chief against his rivals, but later changed their minds and imprisoned him on Robben Island, where Nelson Mandela was imprisoned 300 years later. Batavia in the East Indies, modern-day Jakarta, was the capital of the Dutch East India Company, which worried about overproduction and fought for its monopoly as vigorously as a certain software company we shall not name. A half-Dutch half-Japanese rich widow of a high Company official, born in Japan but living in Batavia since childhood, remarried another official, but when her second husband tried to get hold of her inheritance from her first husband, she refused and sued for divorce; he counter-sued and beat her; she sailed to Holland to plead her case, since the Batavian court did not dare offend her second husband. The widow wrote letters to her mother's relatives in Japanese. Confucius Sinarum Philosophus was published in Paris in 1687, containing eighty years' worth of translations from the Classical Chinese by Jesuits working in China, and reviewed by the French Protestant emigre in 1688; Gottfried Leibnitz may have read it. Jesuits were trying to spread the Good News in China, where the Kangxi Emperor respected them and a classical poet converted to Christianity, in the North American desert among the Pima Indians, and in Amazonia. When the Russians and the Chinese were negotiating the Treaty of Nerchinsk, the negotiations were conducted in Latin: the Russians brought a Polish translator with them, and the Chinese Jesuit fathers. An Englishman captured by Algerian pirates converted to Islam and visited Mecca. The spice plantations in the Dutch East Indies were worked by Asian slaves, the sugar islands in the West Indies by African slaves, the silver mines of Bolivia by Native American slaves. An Englishwoman who had visited Surinam published an antislavery novel about an enslaved noble African prince who raises a revolt, trying to capture a ship and go back to Africa, which is put down by sadistic whites, who kill the prince. The book was made into a play; Henry Purcell wrote the musical score. In reality, slaves tried to escape inland; one republic of escaped slaves survived in Brazil for over a hundred years. And so on; this book is about a great many people alive in 1688, who were connected to each other in many unimaginable ways.
The world was already globalized in 1688. True, wooden ships could only profitably carry plants with psychoactive (nutmegs, coffee) and neuroactive (pepper) properties and luxury goods such as the otter pelts the Boston was going to buy from the natives of Vancouver Island and sell in China. My local Japanese supermarket sells big bags of Thai rice; to a 17-th century man, transporting bags of rice across the Pacific from Siam to North America would have seemed insane, and he would have found it unbelievable that it is the cheapest food on sale. Yet the world of ideas knew no such barriers. I wonder if the antiglobalization activists who want to protect local cultures from the forces of globalization realize that, with the possible exception of remote Papuans and Amazonian Indians, all of the world's cultures have already been transformed by the contact with the Europeans since 1492 (less than 200 years ago in 1688), and the European culture has been transformed by the contact with the rest of the world - from Leibnitz promoting Chinese characters as a universal language to the antislavery novelist's depiction of the African prince and white sadists.