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Before the narrator of The White Book is born, her mother has another child; two months premature, the baby dies ‘less than two hours into life’. The narrator is born in the dead baby’s place. ‘This life,’ she writes, in a passage directly addressed to her sister, ‘needed only one of us to live it. If you had lived beyond those first few hours, I would not be living now.’ In small, breath-like fragments, The White Book, written while Han Kang was on a writers’ residency in Warsaw, feels its way through and tries to find meaning in both lives, the narrator’s and her sister’s — or, rather, the single life they have each inhabited, at and for different times.

Why did the Roman Empire collapse? It’s a question that’s been puzzling writers ever since Edward Gibbon wrote The History of the Decline and Fall of the Roman Empire in the late 18th century. One classicist — a German, inevitably — bothered to count up all the various hypotheses for the fall, and came up with 210. The conventional explanation is that, in 410 AD, King Alaric and his Visigoths sacked Rome. Across the Empire, from Hadrian’s Wall to Africa, legionaries folded their tents and deserted their posts. Several centuries of self-indulgent, over-reaching and in-fighting emperors had done for the whole shooting match, leaving the Eastern Roman Empire to stumble on until the fall of Constantinople in 1453. And so Roman history came to a full stop.

There are nods to dark masters in Malacqua — undercurrents of Kafka, a drumbeat of Beckett — but Nicola Pugliese’s novel has its own compelling voice, filled with the sound of water rushing, gushing, flowing, hammering on rooftops, falling in threads from the sky. Naples is drowning, disintegrating, battered by relentless rain. Buildings collapse; huge sinkholes swallow cars and people. Ghostly and unsettling events are reported all over the city: mysterious visions, hidden dolls howling in anguish, coins that emit music audible only to small children. Signs and portents. Naples is an urban nightmare, the saturated ground itself a treacherous element. With a sense of mounting dread the inhabitants are witnessing the liquefaction of their city.

In December 1996 Martin Amis told listeners of the BBC’s Desert Island Discs what would relieve his solitude were he to end up cast away in paradise with one piece of music, a luxury and a book for company. He chose Coleman Hawkins’s version of the jazz standard ‘Yesterdays’ as his only record — seduction music, he suggested — and opted for the luxury of an unlimited Sky Sports subscription package. Amis’s preferred book, in this company, sounded similarly butch: John Milton’s Paradise Lost as edited by Alastair Fowler for the Longman Annotated English Poets series in 1968.

Different people find different things impressive. Some claim, for instance, to experience a sense of wonder at the fact of being alive. But one has nothing to compare it to, so why find it surprising? Another sensibility will find joy in the observation of E.M. Cioran, the sardonic Romanian philosopher who wrote: ‘It is not worth the bother of killing yourself, since you always kill yourself too late.’ Between these two poles, this book offers a charming compendium of the astonishments that may be experienced in a human life. It is, if you like, a miscellany of the sorts of things at which a secular reader may experience some analogue to religious awe. (Religion is mentioned late on, mainly for its social benefits.

‘I should like,’ Edgar Degas once remarked, ‘to be famous and unknown.’ On the whole, he managed to achieve this. Degas is after all one of the greatest names in European art, but there is much about him that remains enigmatic. Some of his works seem secretive, even surreptitious — the extraordinary monotypes he made in Parisian brothels, for example, or the many wax sculptures he created but neither cast nor exhibited. These and many other aspects of this curiously sympathetic man are explored in Degas: A Passion for Perfection by Jane Munro (Fitzwilliam Museum, £40), a fine book accompanying the current exhibition at the Fitzwilliam Museum, Cambridge (until 14 January 2018) marking the centenary of his death.