My understanding is that in the Byzantine Rite the Cathedral Typikon died as the fall of Constantinople loomed as the laity found the hymns and vigils of the monastic services spiritually comforting. In fact many parishes had been using the monastic Typikon before the Cathedral Typikon was discontinued. One aspect of the Cathedral Typikon was the absence of hymnody; it was psalmody + canticles. And there was a slo a grandeur of the services optimized for Hagia Sophia and the presence of the Emperor. My understanding is that outside of the Great Church it was used primarily at larger parishes and cathedrals in Athens, Thessalonica and so on.
From what I've read the small parishes were largely doing what they did today; using either the Sabaite Typikon or the Cathedral Typikon with the popular monastic hymns for the saints added in, and the grandeur dialed back, but not all the services. But after the Ottoman conquest, for a time, many people attended at least the full course of Saturday and Sunday services due to the terror they faced. I think we ought to consider the idea of church-as-refuge any time we look at longer services and consider who might benefit from them. And also not think of a long stretch of services as a monolithic block that everyone attends, most arriving at the end for the Eucharist, but rather as multiple services, perhaps with people not taking communion doing Orthros and the third hour, where there might be a homily, and people taking communion confessing at sext and attending the Divine Liturgy, where there would be another homily. Orthros itself might be a repeat of Matins from the All Night Vigil, if it's licit to serve it twice, with the idea being most communicants would ideally go to that also. And perhaps the morning Orthros-Terce service group might be run in a parish with two priests by one of them, alternating every week so as to reduce the strain, or by a deacon authorized to do catechesis. Just ideas. As it is, such a model is not uncommon in the Protestant world.
Even if my ideas are wrong, which they probably are owing to my inexperience and lack of training, I think we do need to have a conversation about how in many parishes there's this sudden crush of people who turn up for the Eucharist, at the end of the Divine Liturgy, having missed all the theological instruction provided by Vespers, Matins and the Synaxis. As far as the Hours are concerned they are almost ornamental. But there is so much theological instruction in Byantine Matins and to a lesser degree Vespers, and taking communion having missed the Gospel reading in the synaxis and the homily just seems wrong.
In the Coptic Rite, that theological instruction one finds in Byzantine Matins happens in Holy Psalmody, commonly combined with hours 9,11 and 12, the latter two technically Vespers and Compline, and the Evening Raising of Incense, which actually does take a long time and which feels the church with a sweet fog, so that the clergy up front are blurred and look like angels to someone sitting in the back, into a service commonly called Vespers. But many parishes omit the Holy Psalmody as its complex and takes a while. And of course, the book containing it is the one with lacunae in the English translation. The Khiak Psalmody is particularly fine however, and popular, and has its own book (also with a few lacunae here and there). But on the whole these beautiful services are mostly accessible to English speakers, having been at least 90% translated. The books I have might be obsolete; there is a computer program which runs the LCD screens providing English and Arabic translations of the Coptic that has the latest versions of everything.
I should add that when I've been to Coptic Psalmody it was jam packed. Also Vespees without Psalmody was well attended. So maybe we should ask the Copts how they do it. I'm technically Syriac Orthodox; I go to a Coptic parish, but I can't claim to have a deep grasp on either tradition. I do enjoy it. But I also love the Byaantine Rite and attend periodically a ROCOR parish with a most blessed and compassionate Archimandrite. Note that I do not illicitly take communion at both. I did have to acquire EO membership by confession when duty called me to a place where there was no OO, just the OCA. But having returned to my "homeland" I also returned to where I was first received. But I think it was a blessing, being able to live three ancient liturgical rites each of exquisite beauty.