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Douceline of Digne was a Provençal mystic and founder of Beguine communities in the thirteenth century. She was born at Digne in the County of Provence in the early decades of that century, into the family of a prosperous local merchant named Bérenger. Her brother Hugh of Digne entered the Order of Friars Minor and became one of the most celebrated Franciscan preachers of his generation, associated with the rigorist current later known as the Spirituals and with the apocalyptic ideas of Joachim of Fiore. After Bérenger's death the family settled at Hyères on the Provençal coast, where Hugh was then living. Douceline came under his spiritual direction and adopted a life of poverty, chastity, and intense prayer without entering a cloistered monastery. No exact year of birth is recorded; later tradition infers a date around the mid-1210s from the claim in her Life that she was about sixty at her death.

In the years around the middle of the thirteenth century she gathered a group of women at Roubaud, near Hyères, into a Beguine community. The Beguines were laywomen who lived in common, pursued works of charity and contemplation, and remained outside the formal structure of the enclosed orders. Douceline served as their leader, often styled the lady of Roubaud. She later established a second house in Marseille, which grew into the more important of the two foundations and drew members from the Provençal nobility. Among those who joined was Philippine de Porcellet, a noblewoman who became Douceline's disciple and biographer. The communities maintained close relations with the Franciscan friars while preserving the distinctive Beguine form of life rather than taking solemn monastic vows or entering a canonical religious order.

The principal source for Douceline's inner life is the Provençal Vida composed by Philippine de Porcellet after her death. That text depicts her as an extreme ascetic and ecstatic mystic. She is described as spending long periods in rapture, as levitating during prayer, and as possessing gifts of prophecy and healing. She practiced severe fasting and bodily mortification. The Vida also places her in contact with the Angevin rulers of Provence, notably Charles of Anjou, who is said to have regarded her with reverence. These episodes belong to the conventions of medieval hagiography and cannot be confirmed by independent documentary evidence, but they indicate the reputation she enjoyed in her own region and the rapid growth of a local cult. Modern historians treat the miraculous elements with caution while recognizing her as an important figure in the thirteenth-century women's religious movement and in the Franciscan milieu of Provence.

Douceline died in Marseille on 1 September 1274. In accordance with her wishes she was buried in the church of the Friars Minor of that city, and her tomb soon attracted pilgrims. She was never formally beatified or canonized by the papacy, yet she has been venerated in Provence as a saint or blessed, and her feast has traditionally been kept on 1 September. The Vida of Philippine de Porcellet remains the essential witness both to her biography and to the early history of the Beguines in southern France.

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