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Although it was his first novel, Vladimir Nabokov’s Mary (1926) was not translated until 1970, and one can well imagine the author peering over translator Michael Glenny’s shoulder as he rendered the Russian into English, suggesting changes here, le mot juste there. Either way, it all comes down to an apprentice piece by Nabokov that serves to demonstrate the early development of one of his major themes in later works: memory.

Less tricksy than later works, Mary is an extremely tight narrative centred around Lev Glebovich Ganin, a Russian émigré, uprooted by the revolution, currently living in a Berlin pension. Stuck in Berlin, and similarly stuck in a dull relationship, he spends his time dreaming of escape, of moving on with his life. All around him, also resident in the pension, are a number of fellow Russians, similarly displaced, who act as cyphers to Ganin’s predicament, while still showing enough character to be strong in their own right.

Of these residents, Aleksey Ivanovich Alfyorov provides the spark of the novel when one day he shows a photograph of his wife, Mary, to Ganin, who immediately recognises her as his lost love from many years before. And with the revelation that she is due to arrive in Berlin on Saturday, Ganin becomes preoccupied with his past with Mary, convincing himself that she may still be in love with him.

While Ganin’s memories recall the ealier time, his idea of what happened would seem to colour the reality, as in one scene where she submits herself so easily that one can’t suspect element of fantasy:

‘I am yours,’ she said, ‘do what you like with me.’

Like his country - a past irretrievable; no future in sight - Ganin’s state of flux allows him to find comfort in his recollections of Mary, and he finds himself delving so deep that the delights of the past are much stronger than the reality of the present:

It was not simply reminiscence but a life that was much more real, much more intense than the life lived by his shadow in Berlin. It was a marvelous romance that developed with genuine, tender care.

That Mary is only a few days away in arriving to see her husband, so Ganin spends those days idly dreaming of her. It would seem from all that happened between them there was never a dull moment. And if there was, Ganin won’t let it cloud his vision:

And although his affair with Mary in those far-off days had lasted not just for three days, not for a week but for much longer, he did not feel any discrepancy between actual time and that other time in which he relived the past, since his memory did not take account of every moment and skipped over the blank unmemorable stretches, only illuminating those connected with Mary. Thus no discrepancy existed between the course of life past and life present.

With Ganin having trapped himself in the past, it therefore seems appropriate that he should, in the drab pension, be equally trapped. Other residents, such as the elderly poet, Podtyagin - who can’t return to Russia and whose French visa proves consistently problematic - find themselves similarly static.

Where Mary comes alive most is in Nabokov’s descriptive ability and the musings on memory. Not reaching the heights of Lolita - or, indeed, coming close - it comes down to what the author chooses to show. In one scene Ganin returns to his childhood, the brightness of the details coming to the fore, accompanied by nostalgia, and the notion of what was lost then comes back, once more, to Mary:

‘And where is it all now?’ mused Ganin. ‘Where is the happiness, the sunshine, where are those thick skittles wood which crashed and bounced so nicely, where is my bicycle with the low handlebars and the big gear? It seems there’s a law which says that nothing ever vanishes, that matter is indestructible; therefore the chips from my skittles and the spokes of my bicycle still exist somewhere to this day. The pity of it is that I’ll never find them again - never.

All that Ganin can hope for is to meet Mary once more and for them to run off together, to France, and continue their lives there. The only problem is that her husband is still very much on the scene. That, and the girl of his past is a malleable, comforting image compared to whoever she could be today. The ultimate joy is the ticking down to Saturday and Mary’s arrival, leaving a delicious question mark over Ganin’s head and the reality of the remembered relationship.

If the unnamed narrator of Andreï Makine’s The Woman Who Waited (2004) was of the same era as the titular woman he would have been packed up and sent off to war and learnt a bit about the harsh realities of life. But the war was thirty years ago and in the Russia of the 1970s, under Brehznev, this young man has instead been packed up and sent off to university, only to have his disdain for the government shaped by the enclave of of writers, artists, and other liberals he finds himself amongst.

That’s all backstory, however, to The Woman Who Waited, which begins years later, looking back at those years and, for the narrator, the event that lingers on in his memory. Back then he was an arrogant young writer who takes up an opportunity to head out from Leningrad to a desolate village in the rural north - where a handful of old woman and just enough childen to run a single room school live - to research the folklore of the people.

The village, however, has little folklore to share, any tradition it once had now in ruins due to the war:

For it was this that had erased all other legends from the popular memory. To these elderly inhabitants of Mirnoe it was becoming the one remaining myth, a vivid and personal one, and one in which the immortals, both good and evil, were their own husbands and sons, the Germans, the Russian soldiers, Stalin, Hitler. And more specifically, the soldier Vera was waiting for.

Vera, a woman in her mid-forties, is the woman our narrator becomes fixated by. Thirty years before her husband-to-be went off to war and never returned. Through all this time there’s little in her loss to suggest she has given up the ghost or that her unflinching hope has slipped into ritual:

At this crossroads there was a small sign fixed to a post bearing the name of the village, Mirnoe. A little below this a mailbox had been nailed to it, empty for most of the time but occasionally harbouring a local newspaper. Vera went up to the post, lifted the box’s tin flap, thrust her hand inside it. Even from a long way off I sensed that the gesture was not automatic, that it had still not become automatic.

To our narrator, she’s a simple person. Indeed all these village types are. While Vera continues the wait for her husband, she spends her time teaching the children, looking after the women of Mirnoe, and, when she allows herself time, taking off to the train station to wait once more. There’s nothing in their lives, from what he can intuit, that makes them his equal. On first meeting Vera, having heard about her story, he stupidly assumes that there is nothing about her that can surprise him:

I followed her with my eyes for a long time, struck by a simple notion that made all other thoughts about her destiny pointless: ‘There goes a woman,’ I said to myself, ‘about whom I know everything. Her whole life is there before me, concentrated in that distant figure walking beside the lake. She’s a woman who’s waiting for the man she loves for thirty years, that is, from time immemorial.’

But as the two spend more time together Vera continues to surprise our narrator, consistently challenging his every preconceived idea about village life, village people, and herself. When it was once thought fit for satire , it becomes clear that “these villages were quite simply abandoned or dying, reduced to a mode of survival not very different from the stone age”. He even finds himself, in relation to the world in which he grew up, coming to understand how irrelevant some things are:

‘I also realized that up here in Mirnoe all those debates we had in Leningrad, whether anti-Soviet or pro-Soviet, meant nothing. Coming here, I found half a dozen very old women who’d lost their families in the war and were going to die. As simple as that. Human beings getting ready to die alone, not complaining, not seeking someone to blame.’

Makine’s telling of the story is beautifully translated and eminently readable, the prose often lyrical, always engaging, the lightness of its meditations hiding the weight of their message which, like its haunting tone, echo long after the last page has been turned. To the narrator, by capturing Vera in prose “a kind of murder occurs” in the way that his attempt to portray her words prove a barrier to “this being of infinite and inexhaustible potential” - but it’s Vera who is able to move on by burying her past, while the reader just sits there, reflecting.

Beginning, as it does, with the death of Ivan Ilyich, you wouldn’t think there was much left to say but Leo Tolstoy’s novella, The Death Of Ivan Ilyich, then winds the narrative back to an earlier part of the character’s life and lets it unravel from there.

Ivan Ilyich is a high court judge with a wife and family who takes a fall one day whilst hanging curtains, and from there a curious illness befalls him that no amount of doctors can properly diagnose. All they are in mutual agreement of is that his condition is terminal, although they prefer not to tell him this and insist that their treatments will one day have him walking again. The diagnosis forces Ilyich to consider his own mortality and to understand why he should die:

In the depth of his heart he knew he was dying, but not only was he not accustomed to the thought, he simply did not and could not grasp it.

The novella, after the announcement of Ilyich’s death, returns to his earlier years and follows him from his youth to deathbed as he appraises all that he has done and who he has become - a man for whom his family plays second fiddle to his career, a man who believes himself always to be right.

After a time, the novella spends more time looking at Ilyich’s malady and its effect on his life. He goes from being an active man to one reduced to lying on a sofa, soothed only by the imbibing of opium and the purity of his servant, Gerasim, who seems to be the only one that truly cares for him. And from their he wonders what he has done in his life to deserve such suffering, why he should die. His understanding of mortality is severely misunderstood:

All his life the syllogism he had learned from Kiesewetter’s logic - Julius Caesar is a man, men are mortal, therefore Caesar is mortal - had always seemed to him to be true only when it applied to Caesar.

Tolstoy’s prose (at least in translation) is quick paced; the philosophical statements are made, but not dwelled on more than need be. The narrative, however, did feel too light for me in that it was more a catalogue of events which never truly allowed me into the scene, to get to know the characters better. That said, it felt like the characters were secondary to the ultimate point of the novella: a meditation on death. On the nature of death.

The Death Of Ivan Ilyich bears much in common with Philip Roth’s latest novel, Everyman, in that it’s a study of ailments leading to death for the main character. I much preferred Roth’s treatment (perhaps because it lingered more the characters) but can appreciate Tolstoy’s obvious inspiration, and wish I’d now read them in reverse order. But overall, a worthwhile read, which leaves you like Ivan Ilyich: asking questions you can’t answer.