When Keikobad arrived in Dehly, the advice of his father for a few days seemed to have had some influence on him, but it was not the interest of Nizam-ood-Deen that he should reform his habits. The minister, therefore, soon led him back to his pleasures; and for this purpose col­lected a number of beautiful women, graceful dancers, and good singers, from all parts of the kingdom, whom he occasionally introduced as if by accident. One day, while the King was riding out, he was accosted by a beautiful female mounted on a fine Arabian horse, with a tiara of jewels upon her head. A thin white robe, spangled with golden flowers, flowed loosely over her rounded shoulders, and a sparkling girdle of gems encircled her slender waist. This fair creature, throwing herself, as if by accident, in the King's way, dis­played a thousand charms, while, at the same time, she sang a love song. Then, suddenly stopping short, she begged pardon for her intrusion, and would not, without much entreaty, proceed. The King was struck with her beauty, and immedi­ately dismounting, ordered his tents to be pitched, and devoted that evening to her society. This female was as remarkable for her talent as for her beauty. While she was dancing, the King broke into rapture, and frequently repeated some verses alluding to her charms. She answered every time extempore, in the same measure, and with so much wit and elegance, that the whole court was astonished.

The King, abandoning himself to his former course of dissipation, wine, and excess, completely undermined his constitution, and he began to reflect on his father's advice. He now believed Nizam-ood-Deen to be the real cause of his present situation, and he formed the resolution to rid himself of that minister. In the first instance, he directed him to take charge of the government of Mooltan; but Nizam-ood-Deen, penetrating the King's motives, contrived many delays, in order to obtain a favourable opportunity to accomplish his own views towards the throne. His schemes, how­ever, were frustrated by the King's vigilance, who, finding he could not remove him from his presence, employed some of the nobles of the court, known to be inimical to him, to poison him. At this conjuncture, Mullik Julal-ood-Deen Feroze, the son of Mullik Yooghrish Khiljy, who was deputy governor of Samana, came, by the King's orders, to court, and there received the title of Shaista Khan, and became Aariz-ool-Moomalik, * with the district of Birm for his maintenance. Mullik Atmeer Kuchun was promoted to the office of Barbik†, * and Mullik Atmeer Soorkha was created Vakeel-i-Dur.‡ * These three officers divided the whole power of the government amongst them, the King having now become paralytic. In this state of affairs, every noble began to intrigue for power; and the Mogul omras, who professed attachment to the royal family, got possession of the Prince Keiomoors, an infant of three years of age (the King's only child), out of the haram, in order to place him on the throne. This gave rise to two factions, who encamped on opposite sides of the city. The Moguls espoused the cause of the young King, and the Khiljies that of Julal-ood-Deen Feroze. The latter marched with his party to Bahâdurpoor, a measure forced upon him by the opposite party, headed by Mullik Atmeer Kuchun, and Mullik Atmeer Soorkha, who, jealous of the power of the Khiljies, had issued a procla­mation proscribing by name all the principal Khiljian officers.

Julal-ood-Deen Feroze, the first on the list, naturally placed himself in a posture of defence. Mullik Atmeer Kuchun had been deputed by the Mogul party to invite Julal-ood-Deen Feroze to a conference with the sick King, when a plot was formed for his assassination; but having obtained secret information of the measure, he slew the person who came to invite him, with his own hand, at the door of his tent. The sons of Julal-ood-Deen Feroze, renowned for their courage, imme­diately put themselves at the head of 500 chosen horse, and making an assault on the camp of the Moguls, cut their way to the royal tents, pitched in the centre of the army, and seizing the infant king, carried him off, together with the sons of Mullik Fukhr-ood-Deen Kotwal, in spite of oppo­sition. Mullik Atmeer Soorkha pursued them in their flight, but lost his life in the attempt, with many other Mogul chiefs of distinction. When this exploit became known in the city, the mob flew to arms. They marched out in thousands, and encamping at the Budaoon gate, prepared to go against Mullik Julal-ood-Deen Feroze, and rescue the infant King, for they greatly dreaded the power of the Khiljies. Mullik Fukhr-ood-Deen Kotwal, the old minister, so often mentioned in the former reign, dreading lest this step should lead to the death of the young Prince, and of his own sons, who were in the hands of the Khiljies, exerted his great influence and authority among the people, and, with some difficulty, induced them to disperse. Mullik Julal-ood-Deen Feroze, in the mean time, sent assassins to cut off the Emperor Keikobad, who lay sick at Kelookery. The ruffians found him lying on his bed, in a dying state, entirely deserted by all his attendants. They beat out his brains with bludgeons, and then, rolling him up in the bed-clothes, threw him out of the window into the river. The chief assassin was a Tartar of some family, whose father had been unjustly put to death by Keikobad, and who willingly undertook the office out of revenge. After the commission of this horrid act, Mullik Julal-ood-Deen Feroze ascended the throne, assuming the title of Julal-ood-Deen, and thus put an end to the dynasty of Ghoory, and established that of Khiljy; Jujhoo, nephew to Gheias-ood-Deen Bulbun, and deemed the rightful heir to the throne, having the district of Kurra conferred on him for his maintenance. Julal-ood-Deen Feroze now occupied the palace, and was proclaimed King with great solemnity; but, to complete his cruel policy, he, in the end, caused the young prince to be put to death.

A. H. 687.
A. D. 1288. This revolution happened in the year 687; the reign of Keikobad having lasted rather more than three years. Eternity belongs only to God, the great Sovereign of the universe.