A cult of Huang-Lao, worshipping the Yellow emperor and Laozi as divinities, had grown up in the Qin. The father and son historians were students of Huang-Lao masters.  At the fall of the Han the narrative of Zhuangzi as a follower/elaborator of a semi-divine Laozi was well entrenched. The post-Han resurgence, known as Neo-Daoism, began with the editing of the received edition of, first, the Laozi (Wang Bi 226–249) then the Zhuangzi (Guo Xiang d. 312 see above). Neo-Daoist discussion practices and ideas were influential in bringing Buddhist and Chinese thought into interaction and Daoism became enmeshed with Buddhism in the popular view (especially with Chinese Chan Buddhism). A Daoist “religion”, borrowing models of religious institutions from Buddhism (monasteries, monks and nuns) influenced discourse about Daoism throughout the period of Buddhist domination of the Chinese intellectual world (achieved gradually during the Six Dynasties period 220–589 and extending through the Tang 618–907). Neo-Confucians from the medieval period on treated Buddhism and Daoism as essentially similar religions.